Rimbert, Life of Ansgar / Anskar

Dominis sanctissimis et in Christi amore praecipua veneratione recolendis ac diligendis patribus et fratribus in sacratissimo Corbeiae coenobio Deo militantibus filii atque discipuli reverentissimi patris Anskarii perennis felicitatis orant in Domino dominantium pacem et salutem.

The sons and disciples of the most reverend Father Anskar, to whom has been granted everlasting happiness, salute the holy fathers and brethren who are God's soldiers in the sacred monastery of Corbey to whom special veneration and affection in the love of Christ are due, and they pray for the peace and safety of those who rule over them in the Lord.

Diu per Domini gratiam pastoris boni munere delectati, praedicationibus et exemplis informati, meritis et intercessionibus suffulti, nunc tandem eius praesentia desolati, satis perpendimus, quid pro nobis gemendum quidve pro eo gratulandum sit. Etenim verus Dei cultor, abstinens se ab omni opere malo et in simplicitatis modestia permanens, certam de se praebuit fiduciam, quod hinc sublatus, ad eum, quem semper tota devotione dilexit, cuique semper animo intendebat, sine cunctatione pervenerit.

Having enjoyed for a long time, through God's favour, the services of their good pastor, and having been instructed by his preaching and example and supported by his merits and intercessions, we, who have now been deprived of his presence, have carefully considered how far we ought to grieve on our own account and how far we ought to give thanks on his behalf. For the true worshipper of God, who abstains from every evil deed and continues simple and unassuming, creates in others the assurance that when he is taken away he will speedily reach Him whom he has loved with utmost devotion and to whom his thoughts have ever been directed.

Unde pro retributionis eius praemio vere nobis gratulandum credimus, pro nostra autem desolatione necessario supplicandum, ut, qui humanitus tanto destituti sumus pastore, caelitus divino muniri mereamur auxilio. Inter varias etenim pressurarum angustias positi, veraciter iam sentimus, quid amiserimus et, quid pro nobis dolere debeamus, satis intellegimus. Vivente enim ipso, nihil [nobis] deesse credebamus, quia in ipso nos omnia habere gaudebamus. Eius namque sanctitatem reges honorificabant, pastores ecclesiarum venerabantur, clerus imitabatur, populus universus admirabatur. Et dum illum cuncti sanctum et iustum praedicarent, nos quoque tanquam corpus capitis pro eius bonitate venerandi ac laudabiles videbamur.

For this reason we believe that we ought indeed to give thanks for the recompense that has been granted to him; whilst, in view of our own loss, we must needs pray that we who, as men, have been deprived of so great a pastor, may be found worthy to receive divine help from heaven. Amid the difficult circumstances in which we are placed we rightly perceive what we have lost, and understand what reason we have to grieve on our own behalf. Whilst he was still alive it seemed as though we lacked nothing, for in him we rejoiced to possess everything. For kings respected his holiness, the pastors of the churches venerated him, the clergy imitated him, and all the people admired him. And whilst all men declared him to be holy and upright, we, as the body of which he was the head, were respected and praised on account of his goodness.

At nunc tanto munere frustrati, de nostris meritis non praesumimus, quin magis timido corde expavescimus, ne peccatis promerentibus luporum patere incipiamus morsibus. Mundus namque in maligno positus, magis ea quae iusta et sancta sunt evertere quam religiosa quaerit erigere. Et inimicus humani generis diabolus, quanto sanctiorem ac religiosiorem quemque conspexerit ducere vitam, tanto maiori conamine adversa quaeque obicit, ut ea quae sancta sunt destruat et, ne ab aliis imitentur, callida persuasione ac pravis intentionibus auferat. Nos itaque inter haec formidolosa pericula suspirantes, licet multiplicia mala temporaliter timeamus, ad divinum tamen nobis subsidium recurrendum scimus, cuius misericordiam nobis, licet indignis, non defuturam credimus.

Now that we are deprived of so great a benefit we dare not have regard to our own merits, but we fear rather lest, as a result of our sins, we should be exposed to the teeth of wolves: for the world, which lieth in evil, seeks to overthrow that which is just and holy, rather than to build up that which is deserving of veneration. And the devil, who is the enemy of the human race, when he sees that anyone is leading a specially devout and religious life, endeavours the more to create obstacles so that he may destroy what is holy, and may by crafty persuasion and wicked endeavour take it away so that it be not imitated by others. As then we sigh amidst these perils, and for the time being are in fear of manifold evils, we know that we must seek the help of God whose compassion will not, we believe, fail despite our unworthiness.

Ideoque vestram devotissimam sanctitatem supplici corde rogamus et poscimus, ut memores nostri intercedere pro nobis ad Deum dignemini, quo nunc nos eius misericordia non relinquat, sed adiutor nostri benignissimus noxia cuncta a nobis depellat; sitque nobis refugium in tribulatione, qui non deserit sperantes in se. De illius itaque clementia praesumentes spemque nostram in eius misericordia collocantes et, quid nobis contingere vel qualiter in futurum subsistere debeamus, illius iudicio derelinquentes, pietatis eius gratiam toto cordis ac mentis affectu collaudamus et gratificamur, qui nobis vel ad tempus tanto concessit uti patrono.

Accordingly with suppliant hearts we beseech and implore your holiness that you will remember and deign to intercede before God on our behalf that His compassion fail us not, but that, as our most kind helper, He may drive all evil away from us, and be to us a refuge in tribulation, and that He may not desert those who hope in Him. Presuming then on His mercy and placing all our hope in His compassion, we leave to His discretion what we ought to obtain for ourselves and how we ought hereafter to live, and with our whole heart and mind we praise and glorify His grace for that He granted us to enjoy for a time such a patron.

Vestrae quoque reverentissimae paternitati atque religiosissimae sanctitati gratiarum actiones immensas referimus, quia vestro beneficio ac licentia talem promeruimus patrem habere. Cuius exempla si quis imitari voluerit, caelestem quodammodo in terris conversationem habebit; si quis doctrinae recordatus fuerit, viam mandatorum Dei sine errore incedere poterit; si quis exhortationes attenderit, laqueos inimici praecavere studebit.

We render great thanks to your most reverend paternity and holiness that by your kindness and consent we have been thought worthy to have such a father. If anyone should desire to imitate his example he will enjoy, while upon earth, the society of heaven; if any shall recall his teaching, he will be able to walk without failing in the way of God's commandments; if any shall listen to his exhortations, he will take pains to guard against the snares of the enemy.

Huius itaque sanctissimi patris memoriam stilo exarare decrevimus et, qualiter apud nos vixerit, quidque de eo nobis cognitum extiterit, vestrae reverentiae scriptis intimare, quo et divinam clementiam in beato viro vestra quoque nobiscum collaudet affectio, et imitari volentibus exemplum salutis fiat eius sanctissima devotio.

We have decided to write down the memorials of this most holy father and to make known to you how he lived with us and what we know concerning him, in order that you may, with us, praise the divine mercy that was manifested in this blessed man and that his sacred devotion may show the way of salvation to those who are willing to imitate him.

Cuius religionis sanctitas, divina largiente gratia, ab ineunte crescere coepit aetate et per singula aetatum momenta suae multiplicavit devotionis augmenta. Namque ab infantia spiritalibus revelationibus caelitus inspiratus, et per Domini gratiam superna est visitatione saepius admonitus, quo mentem suam a terrenis disiungens, toto corde caelestibus inhiaret.

His sanctity and piety tended to increase from his earliest youth and at each stage in his life he tended to increase in holiness. For in his infancy he received from heaven spiritual revelations, and by the grace of the Lord be frequently received celestial visits which admonished him to turn away his thoughts from things on earth and to keep his whole heart open to heavenly influences.

Quas quidem revelationes ipse quibusdam nostrum, qui ei familiarius adhaerebant, innotuerat, eo tamen tenore, ne tempore vitae suae cuiquam manifestarentur. Quas nos ad laudem Domini post obitum eius huic operi interserere delegimus, ut quique legentes agnoscant, quanta gratia Dominus servum suum a primaeva aetate corrigere ac deinceps succedentibus bonorum operum meritis clarificare dignatus fuerit.

He had made known these revelations to certain of us who were closely associated with him on condition that they were declared to no one during his life time. Now that he is dead we have decided to insert these revelations in this work for the praise of God, that those who read may know with what great grace the Lord deigned to train his servant from his earliest age, and afterwards to render him illustrious by means of his meritorious actions.

Referebat namque, quod in tempore pueritiae suae, cum quinque fere esset annorum, mater sua, in Dei timore admodum religiosa, defuncta fuerit, ac non multo post tempore ipsum pater suus causa discendi litteras ad scolam miserit. Ubi cum esset positus, coepit, ut tali aetati familiare est, cum coaevis suis pueriliter agere et discursis inanibus atque iocis magis operam dare quam discendae disciplinae instare.

He used to relate that when he was a boy about five years old, his mother, who feared God and was very religious, died, and that soon afterward his father sent him to school to learn his letters. When he had taken his place he began, as boys of that age are wont to do, to act in a childish way with the boys of his own age, and to give attention to foolish talk and jests rather than to learning.

Cumque puerili levitati taliter deditus esset, visum est ei quadam nocte, quod esset in quodam loco nimis lutoso et lubrico, ita ut inde nonnisi cum magna difficultate exire valeret; secus illum vero locum esse viam amoenissimam, in qua videbat procedentem quandam quasi dominam, omni ornatu et honestate praeclaram, plures vero aliquas sequentes feminas dealbatas, cum quibus erat et mater sua. Cumque eam recognovisset, coepit velle ad eam accurrere; sed de loco illo coenoso et nimis lubrico non facile exire poterat. Chorus autem ille feminarum cum ei appropiasset, visum est illi, eam, quae quasi domina aliarum videbatur, quam ille indubitanter sanctam Mariam esse credebat, ei dixisse: "Fili, vis ad matrem tuam venire?" Cui cum ille respondisset, inhianter se velle, rursus illa intulit: "Si nostrae societatis particeps esse volueris, omnem debes vanitatem fugere et iocos pueriles dimittere ac temet ipsum in gravitate vitae custodire. Valde enim nos detestamur omnia quae vana et ociosa sunt, nec potest in nostro conventu esse, quicumque his fuerit delectatus."

When he had thus given himself up to boyish levity, he had a vision during the night in which he appeared to be in a miry and slippery place, from which be could not escape except with great difficulty; beside him was a delightful path on which he saw a matron advancing, who was distinguished by her beauty and nobility, and was followed by many other women clothed in white, with whom was his mother. When he recognised her he wished to run to her, but he could not easily emerge from that miry and slippery place. When the women drew near to him, the one who appeared to be the mistress of the rest and whom lie confidently believed to be the Holy Mary, said to him: "My son, do you wish to come to your mother? and when he replied that he eagerly desired to do so she answered: "If you desire to share our companionship, you must flee from every kind of vanity, and put away childish jests and have regard to the seriousness of life; for we hate everything that is vain and unprofitable, nor can anyone be with us who has delight in such things."

Post hanc itaque visionem statim se coepit gravius agere et puerilia consortia vitare, lectioni et meditationi caeterisque utilitatibus artius se occupare, ita ut socii eius valde mirarentur, quod tam subito in aliam mutatus sit conversationem.

Immediately after this vision be began to be serious and to avoid childish associations, and to devote himself more constantly to reading and meditation and other useful occupations, so that his companions marvelled greatly that his manner of life had so suddenly changed.

Cumque post haec apud vos tonsoratus atque in monasticis disciplinis positus adolescentior fuisset factus, humana subripiente fragilitate, aliquantulum coepit a propositi prioris rigore frigescere. Interim vero contigit, eum domni excellentissimi Karoli imperatoris obitum audisse, quem ipse antea in magna potentia gloriosum viderat atque cum magna prudentia regni sceptra laudabiliter gubernasse audierat. De tanti itaque imperatoris excessu ipse nimio terrore atque horrore perculsus, rursus coepit ad se redire et admonitionis sanctae Dei genetricis ad memoriam verba reducere.

When later on he received from you the tonsure and had begun to grow up under monastic teaching human weakness came upon him and the strength of his early resolve began to weaken. Meanwhile he happened to hear of the death of the most excellent Emperor Charles whom he had before seen in power and honour, and who, as he had heard, had governed the kingdom in a praiseworthy manner and with great prudence. The death of so great an emperor affected him with fear and horror, and he began to return to his former state of mind and to recall the words of admonition uttered by the holy Mother of God.

Sicque, omni postposita levitate, compunctionis divinae coepit amore languescere, totumque se in Dei servitium convertens, orationi et vigiliis atque abstinentiae operam dabat. Cumque his virtutum exercitiis verus athleta Dei insisteret, atque in hac gravitate permanenti mundus illi mortuus fieret, et ipse mundo:

Accordingly he put aside all levity and began to languish with a divinely inspired remorse; and, devoting himself wholly to the service of God, he gave attention to prayer, watching and fasting. By these virtuous exercises he became a true athlete, of God, and, as a result of his persistent severity, the world became dead to him and he to the world.

adveniente die sancto pentecosten, gratia Spiritus sancti, quae in eadem festivitate super apostolos effusa est, etiam mentem illius, ut credimus, illustrante atque exhilarante, visum est illi eadem nocte, quod casu subitaneo mori deberet et in ipso mortis articulo sanctum Petrum apostolum et beatum Iohannem baptistam in adiutorium sibi invocasset; cumque anima, ut ipsi videbatur, egrederetur a corpore ac statim in alia pucherrima specie corporis omni mortalitate ac sollicitudine carentis appareret, sub eodem momento mortis et admirationis apparuerunt praefati viri.

When the Day of Pentecost came, the grace of the Holy Spirit, which was at this time poured forth upon the apostles, enlightened and refreshed his mind -- so we believe; and the same night he saw in a vision that he was about to encounter sudden death when, in the very act of dying, he summoned to his aid the holy apostle Peter and the blessed John the Baptist. When, as it seemed to him, his soul was in the act of leaving his body and was taking to itself another and very beautiful kind of body which was no longer subject to death, and from which all disquiet was absent, at the very moment of his death and of wondering surprise these two men appeared.

Quorum unus erat senior, cano capite, capillo plano et spisso, facie rubenti, vultu subtristi, veste candida et colorata, statura brevi; quem ipse sanctum Petrum esse nemine narrante statim agnovit. Alius vero iuvenis erat, statura procerior, barbam emittens, capite subfusco atque subcrispo, facie macilenta, vultu iocundo, in veste serica; quem ille sanctum Iohannem esse omnino credidit. Hi itaque eum hinc inde circumsteterunt. Porro anima eius egressa, statim in immensa claritate, qua totus mundus implebatur, sibi videbatur esse. Per quam illum claritatem, nullatenus in aliquo laborantem, sancti supra dicti miro et ineffabili modo ducentes, cum pervenissent ad locum quendam, quem ipse ignem purgatorium esse nemine narrante certissime sciebat, ibi eum dimiserunt. Ubi cum multa passus esset, praecipue tamen tenebras densissimas pressurasque inmanissimas et suffocationes visus est tolerasse; atque omni memoria ablata, hoc solum vix cogitare sufficiebat, quomodo tam immanis posset aliqua existere poena.

The elder of the two he recognised at once, without being told, by his white head, his straight and thick locks, his ruddy face, his sad countenance, his white and coloured dress, and his short stature, as St. Peter. The other was a youth taller of stature, with flowing beard, brown and curly hair, lean face, and cheerful countenance, and was dressed in a silken robe. Him he knew to be St. John. These, then, stood on either side of him, and as his soul left his body he seemed to be surrounded by an unending light which filled the whole world. By means of this light and without any effort on his part, the saints mentioned above led him in a strange and indescribable way till they came to a certain place which, without making any enquiry, he knew to be the fire of purgatory, and here they left him. When he had suffered much and seemed to have experienced the blackest darkness and the most enormous pressure and choking, he was deprived of all memory and his only thought was how could so terrible a punishment exist.

Cumque ibi per triduum, ut ipse putabat, cruciaretur, quod spatium illi mille annis longius propter immensam poenam visum est: rursum redeuntes iam supra dicti viri iterumque illum hinc inde circumstantes et longe maiori quam prius alacritate laetantes atque in omnibus multo suavius incedentes, per maiorem, si dici possit, claritatem gressu immobili sine via corporea ambulantes ducebant. Et ut verbis ipsius utamur: "Videbam," inquit, "a longe diversos sanctorum ordines, quosdam vicinius, quosdam vero longius ab oriente assistentes, ad orientem tamen respicientes; ipsumque qui in oriente apparebat collaudantes, quidam submissis capitibus, quidam supinis vultibus tensisque manibus adorabant. Cumque pervenissemus ad locum orientis, ecce viginti et quattuor seniores, secundum quod in Apocalipsi scriptum est, in sedibus sedentes, servato introitu amplissimo, apparuerunt; qui et ipsi reverenter ad orientem respectantes, ineffabiles Deo laudes promebant. Laudes vero in commune canentium suavissimum mihi refectionem ingerebant, sed post reversionem ad corpus retineri nullo modo potuerunt.

When he had been tortured here for three days, as he thought -- though the time seemed to him to be more than a thousand years, because of the greatness of the suffering -- the men before mentioned returned and stood by him with much greater joy than before. Advancing with a yet more delightful progress they led him through great and ineffable brightness, progressing without motion and by no material path. To adopt his own words: "I saw," he said, "from afar, various ranks of saints, some nearer to me and some standing far from the east, but looking towards it, and together praising Him who appeared in the east, whilst some worshipped with bent heads, downcast faces and outstretched hands. When we had arrived at the place where the light rises, we beheld four-and-twenty elders, even as it is written in the Apocalypse, who appeared sitting in their seats whilst leaving abundant room for others to approach. They also looked with reverence towards the east, and offered to God unspeakable praises. The praises of those who sang all together brought to me the most delightful refreshment, but after I returned to my body I could by no means retain them in my mind.

In ipso vero orientis loco erat splendor mirabilis, lux inaccessibilis nimiae atque immensae claritatis; cui inerat omnis color praeciosissimus omnisque iocunditas. Omnes vero sanctorum ordines, qui undique laetantes circumstabant, ab ipso gaudium hauriebant. Qui splendor tantae magnitudinis erat, ut nec initium eius nec finem contemplari valerem. Et cum circumquaque longe vel prope respicere possem, in ipsa immensitate luminis, quid intus haberetur, contemplari non poteram, sed tantum superficiem cernebam; ipsum tamen inibi esse credebam, de quo Petrus ait: In quem desiderant angeli prospicere.

In the east, where the light rises, was a marvellous brightness, an unapproachable light of unlimited and excessive brilliance, in which was included every splendid colour and everything delightful to the eye. All the ranks of the saints, who stood round rejoicing, derived their happiness therefrom. The brightness was of so great extent that I could see neither beginning nor end thereof. When I was able to look round both far and near amidst the unending light, I could not see what was within, but saw only the outside edge; nevertheless, I believed that He was there concerning whom Peter said, "on whom the angels desire to look."

Ab ipso namque claritas immensa procedebat, ex qua omnis longitudo et latitudo sanctorum illustrabatur. Ipse quoque quodammodo erat in omnibus, et omnes in eo; ipse omnia exterius circumdabat, ipse omnes interius satiando regebat; ipse superius protegebat, ipse inferius sustinebat. Sol vero et luna nequaquam lucebant ibi, nec caelum ac terra ibidem visa sunt. Sed neque ipsa claritas talis erat, quae oculos contemplantium impediret, sed quae oculis gratissima existeret mentesque cunctorum suavissime satiaret. Et cum seniores sedentes dixerim, in ipso quodammodo sedebant. Nam nihil corporeum erat ibi; sed erant cuncta incorporea, licet speciem corporum habentia et ideo ineffabilia. Circa sedentes vero splendor ab ipso procedens, similis arcui nubium tendebatur.

From Him proceeded unlimited brightness whereby the saints far and near were illuminated. He too was, in a sense, in all of them, and they in Him. He surrounded everything from outside; He controlled and met the needs of all; He protected them from above and sustained them from beneath. The sun and the moon afforded no light there; neither was the earth nor the firmament visible. But even this brightness was not such as to interfere with the sight of those who gazed, but it was at once most pleasing to the eyes and brought complete satisfaction to the mind. When I spoke of the elders sitting I meant that in a certain sense they may be said to have sat. For there was nothing material there, nothing possessed any body, although there was an appearance as of a body which I cannot describe. The beautiful light round those who were sitting proceeded from (God) Himself and extended like a rainbow.

Cum itaque a praefatis viris coram hac immensitate luminis, ubi mihi maeiestas omnipotentis Dei nemine monstrante esse videbatur, praesentatus fuissem ipsisque mecum pariter adorantibus adorassem, vox suavissima, omni sonoritate clarior, quae mihi omne quoque saeculum visa est implevisse, ab eadem maiestate procedens, ad me facta est, dicens: "Vade, et martyrio coronatus ad me reverteris." Ad quam vocem omnis concentus sanctorum Deum hinc inde laudantium conticuit atque submissis vultibus adoravit. Denique speciem, a qua haec vox formata esset, prorsus non vidi.

When, then, I had been brought by the men whom I mentioned into the presence of this unending light, where the majesty of Almighty God was revealed to me without need for anyone to explain, and when they and I had offered our united adoration, a most sweet voice, the sound of which was more distinct than all other sounds, and which seemed to me to fill the whole world, came forth from the same divine majesty, and addressed me and said, "Go and return to Me crowned with martyrdom." At the sound of this voice the whole choir of saints who were praising God became silent and adored with downcast faces. I saw throughout no form from which these words proceeded.

Post quam vocem tristis factus, quia ad saeculum redire compellebar, sed de revertendi promissione securus, cum praedictis ductoribus exinde remeabam. Qui mecum tam euntes quam redeuntes nihil locuti sunt, sed tam pio affectu in me respiciebant, quemadmodum mater unicum filium contemplatur. Sicque ad corpus redii. In eundo vero ac redeundo nec labor erat nec mora, quia quo tendebamus statim aderamus. Et licet aliqua visus sim de tanta dulcedine dulcedinum enarrasse, fateor tamen, quia nequaquam stilus tanta exprimere potuit, quanta animus sentit. Sed nec ipse animus sentit ut fuit, quia illud mihi esse videbatur, quod "oculus non vidit, nec auris audivit, nec in cor hominis ascendit."

After hearing the voice I became sad, because I was compelled to return to the earth; but, satisfied with the promise that I should return, I turned to depart with the before-mentioned leaders. As they came and returned with me they spoke not a word, but they looked on me with pious affection even as a mother looks upon her only son. Thus it was that I returned to the body. In going and returning I experienced no difficulty or delay, because we arrived at once at the place to which we went. Though I seem to have told something of the greatest of all delights, I confess that the pen can in no way express all of which the mind is conscious. Nor is the mind conscious of what actually existed, for that was revealed to me which "eye has not seen, nor ear heard, nor has entered into the heart of man."

Ex hac itaque visione, quam sicut ipse dictaverat verbis illius enarravimus, praefatus servus Dei et perterritus et consolatus, coepit se sollicitius in divino exercere timore bonisque operibus de die in diem ardentius inherere spemque de Dei misericordia praesumere, quod, qualibet ipse disponeret occasione, ad martyrii palmam posset pertingere.

As a result of this vision, which I have described in the words which he had himself dictated, the servant of God was both terrified and comforted, and in the fear of the Lord he began to live more carefully, to cleave day by day to good deeds, and to hope that by the mercy of God, in whatever way He might choose, he might be able to obtain the crown of martyrdom.

Quod tamen, quia corporaliter gladio imminente non contigit, qualiter in mortificatione crucis, quam iugiter in suo corpore pro Christi nominis honore portavit, Deo miserante completum sit, cum de obitu illius narrare coeperimus, latius explicabimus.

Though the threatening sword did not bring about the martyrdom of his body, we shall more fully explain, when we come to speak of his death, how this promise was, by God's mercy, fulfilled by his death upon the cross which he ever bore about in his body for the honour of Christ's name.

Post haec vero, cum magister fuisset scolae ad Sanctum Petrum, eundo vel redeundo ad claustram, consuetudinem sibi fecerat in oratorio beati baptistae Iohannis precibus secretius insistere. Itaque post duos annos superioris visionis quadam nocte visum est ei, quod ad idem oratorium causa orandi divertisset. Cumque ab oratione surrexisset, ecce vir per ostium veniebat, statura procerus, Iudaico more vestitus, vultu decorus. Ex cuius oculis splendor Divinitatis velut flamma ignis radiabat. Quem intuitus, omni cunctatione postposita, Christum dominum esse credebat, atque procurrens, ad pedes eius corruit.

Later on, when he had become the master of the school dedicated to St. Peter, as he went and returned to its door it was his custom to pray earnestly and in secret in the oratory of St. John the Baptist. Two years after the vision mentioned above, he had a vision in the night in which he thought that he had turned into the oratory in order to pray, and when he had risen from prayer a man came through the door who was tall, dressed according to Jewish custom, and of handsome appearance. From his eyes a divine lustre radiated like unto a flame of fire. When he beheld Him he cast aside all hesitancy and, believing that it was the Lord Christ, he ran forward and fell at His feet.

Cumque prostratus in facie iaceret, ille ut surgeret imperavit. Cumque surgens coram illo reverenter astaret atque prae nimio splendore ex oculis illius emicante in faciem eius intendere non valeret, blanda voce ipsum allocutus est, dicens: "Dic," ait, "iniquitates tuas, ut iustificeris." Cui servus Dei respondit: "Domine, quid necesse est tibi dicere? Tu omnia nosti, et nihil te latet." Ille autem subsecutus ait: "Scio quidem omnia, sed ideo volo, ut confiteantur mihi homines peccata sua, ut remissionem accipiant." Cui cum omnia quae ab infantia gesserat iudicasset, et illo post haec in orationem prostrato ipse erectus astaret, dixit: "Noli timere, quia ego sum qui deleo iniquitates tuas." Post quam vocem ille qui apparuerat recessit; et vir Dei excitatus a somno, de fiducia remissionis peccatorum suorum confortatus, immenso tripudiabat gaudio.

As he lay prostrate on his face He (the Lord Christ) commanded him to rise. When he had risen and was standing reverently before Him he could not gaze upon His face for the glorious light that flashed from His eyes. With a soothing voice He addressed him and said: "Declare thine iniquities in order that thou mayest be justified," to Whom God's servant replied, "Lord, why must I tell Thee? Thou knowest all and nothing is hid from Thee." He replied again: "I know all, but I will that men should confess their faults to Me in order that they may receive forgiveness." When he had declared to Him everything that he had done since his earliest youth, and had then prostrated himself in prayer, He (the Christ) stood erect before him and said: "Fear not, for I am He that blotteth out thy iniquities," after which saying, the figure whom he had seen in his vision retired. The man of God rose from his sleep, and, strengthened by the assurance that his sins had been forgiven, rejoiced with exceeding joy.

Quo etiam tempore contigit, quod vestrae reverentiae notissimum est, ut quidam puerulus in scola Fulbertus nomine a socio suo tabula percussus ad mortem usque perductus sit. Pro qua re praedictus servus Dei nimium tristis effectus est, quod sub cura magisterii sui tanta neglegentia inter subitos sibi acciderit. Verum appropinquante hora exitus ipsius pueri, vir Dei forte sopori deditus lectulo incubabat. Cum ecce vidit in somnis, ipsius animam a corpore sublatam angelico ministerio ad caelum deferri, se quoque miro et ineffabilii mysterio, Deo disponente, pariter comitari. Cumque caeli secreta penetrassent, pueri praefati animam in quandam purpuream mansionem conspexit introduci et inter agmina martyrum collocari.

It happened at this time, as you well know, that a certain youth in the school named Fulbert, was struck by one of his companions with a piece of wood, and was brought to the point of death. The before-mentioned servant of God was greatly distressed at this, because such carelessness had occurred amongst those under his control and whilst he was acting as master. When the hour of the boy's death drew nigh he was lying on a couch, overcome by sleep, when he saw in a dream the boy's soul withdrawn from his body and carried by angel ministers to heaven, and in a strange and indescribable way he was allowed by God to accompany the boy's soul. When they had passed into heaven he saw the soul of the boy taken into a shining dwelling and placed amongst the ranks of the martyrs. He was moreover given to understand that, inasmuch as the boy had borne the wound inflicted upon him with patience, and had loved his brother's soul even unto death, and had prayed earnestly on behalf of his assailant, his patience and goodness had been rewarded by God, and he had been placed amongst the martyr bands.

Ibique ei datum est agnovisse, quod, quia ipse puer vulnus sibi illatum satis patienter tulit et animam fratris usque ad mortem diligens pro percussore suo nimium benigne intercessit, patientiam et benignitatem eius divina remunerante pietate, inter martyrum choros deputatus sit. Hoc autem tam celeri visu in hora mortis eius ei demonstratum est, ita ut, dum adhuc in his moraretur, venerandus pater Witmarus, qui cum eo tunc scolam puerorum regebat, et huius rei testis praesens adest, cum pro hoc ipso illum excitans obitum discipuli nuntiaret, ille se hoc quoque ante scire responderit. Quod profecto Domini gratia causa consolationis ei videre concessit, ut, quia pro hac re nimium tristabatur, ex salute pueri maestitiam sui relevaret animi.

This revelation was made to him so quickly at the hour of the boy's death that while he was still waiting the venerable father Witmar who at that time shared with him the superintendence of the school, and was present and witnessed this occurrence, roused him and told him of the death of his pupil, whereupon he answered that he already knew of it. The Lord's grace permitted him to see this vision in order that he might be consoled and in order that, in view of his exceeding sorrow, the boy's salvation might lighten his distress.

His itaque et aliis quam plurimis revelationibus atque visionibus vir Dei caelitus inspiratus, quanta inter vos postmodum gratia sanctitatis ac bonitatis excreverit, vestrorum qui tunc affuere melius testimonio comprobabitur. Nobis autem ea quae apud nos gesta sunt narrare cupientibus, primo indagandum videtur propter eos qui huius rei forte minus conscii sunt, qua occasione a loco stabilitatis suae huc secesserit, et cum apud vos Deo oblatus sit ibique oboedientiam promiserit, quo instinctu cuiusque rei dispositione ad has partes emigraverit atque ad episcopatus officium apud nos sublimatus sit. Hoc autem ideo scribere necessarium duximus, ne forte aliquis levitati assignet, quod vir Dei divinae conpunctionis instinctu et peregrinationis amore pro salute animarum suscepit. Coeptum est itaque in his partibus, videlicet Saxoniae, monasterium fieri, quod auctoritate et magisterio sanctitatis vestrae et primo fundatum et succedenti tempore Deo donante feliciter consummatum est, nomenque mutuatum a loco habitationis vestrae accepit, ut vocaretur Nova Corbeia. Ad hunc ergo locum Dei famulus una cum aliis fratribus vestris primo directus est, ut inibi officio fungeretur docendi. In qua re ipse per omnia tam probabilis et acceptus inventus est, ut omnium electione publice quoque in ecclesia verbum Dei populis praedicaret. Sicque factum est, ut eiusdem loci ipse primus et magister scolae et doctor fieret populi.

By these and many other revelations and visions the man of God was divinely strengthened, and of the increase of his sanctity and goodness you have still better proof provided by eye witnesses. We, who desire to tell of what has happened in our midst, must first enquire for the benefit of those who may chance to be ignorant, how he came to leave his secured position, and by what impulse and force of circumstances, after dedicating himself to God in your presence and promising to render obedience, he came to these parts and was raised to the office of a bishop in our midst. We have thought that it was necessary to write this for fear lest anyone should attribute to fickleness the task which the man of God undertook for the saving of souls, moved by divine compassion and by a desire to go to foreign parts. There was built in former times in this part of Saxony the monastery which was first founded by your authority and direction and, having by God's help been completed at a later time, was called New Corbey, the name having been adapted from your own dwelling place. To this place then, God's servant was first sent in company with other brethren in order that he might perform the office of a teacher. In this task he was found so commendable and agreeable that, by the choice of all, he was appointed to preach the word of God to the people in church. So it came about that in this same place he became the first master of the school and teacher of the people.

Post haec vero contigit, ut Herioldus quidam rex, qui partem tenebat Danorum, ab aliis ipsius provintiae regibus odio et inimicitia conventus, regno suo expulsus sit.

After this it happened that a king named Harald, who ruled over some of the Danes, was assailed by hatred and malignity, and was driven from his kingdom by the other kings of the same province.

Qui serenissimum adiit imperatorem Hludowicum, postulans, ut eius auxilio uti mereretur, quo regnum suum denuo evindicare valeret. Qui eum secum detentum tam per se quam per alios ad suscipiendam christianitatem cohortatus, quod scilicet inter eos ita maior familiaritas esse posset, populusque christianus ipsi ac suis promptiori voluntate in adiutorium sic veniret, si uterque unum coleret Deum, tandem gratia divina tribuente ad fidem convertit, et sacro baptismate perfusum ipse de sacro fonte suscepit sibique in filium adoptavit.

He came to his serene majesty the emperor Ludovic and asked that be might be thought worthy to receive his help so that he might be able to regain his kingdom. While the emperor kept him at his court he urged him, by personal persuasion and through the instrumentality of others, to accept the Christian faith, because there would then be a more intimate friendship between them, and a Christian people would more readily come to his aid and to the aid of his friends if both peoples were worshippers of the same God. At length, by the assistance of divine grace, he brought about his conversion, and when he had been sprinkled with the holy water of baptism he himself received him from the sacred font and adopted him as his son.

Quem cum iterum ad sua remittere vellet, ut eius auxilio munitus regni sui fines repeteret, coepit diligentius quaerere, si quem inveniret sanctae devotionis virum, qui cum eo ire posset eique continuo adhereret fieretque illi et suis ad corroborandam suscipiendamque fidem Domini magister doctrinae salutaris. De hoc itaque praedictus augustus in publico conventu optimatum suorum cum sacerdotibus suis ceterisque fidelibus tractare coepit et, ut sibi aliquem ad tale opus et voluntarium et condignum invenirent, sollicitius omnes rogare. Quod cum universi abnuerent, nullatenus se quemquam scire dicentes tantae devotionis virum, qui peregrinationem tam periculosam pro Christi nomine suscipere vellet, extitit tunc temporis venerabilis abbas monasterii [vestri] Wala, qui memorato imperatori dixit, unum se scire monachum in monasterio suo, qui multo ardore circa divinam religionem ferveret ac pro Dei nomine multa pati desideraret. Cuius quoque pariter institutionem ac mores laudavit et, quod ad hoc opus satis esset idoneus, indicavit. Se tamen nescire testatus est, utrum ad hanc peregrinationem tolerandam voluntarius esset.

When, then, he desired to send him back to his own land in order that he might, by his assistance, seek to recover his dominions, he began to make diligent enquiry in order that he might find a holy and devoted man who could go and continue with him, and who might strengthen him and his people, and by teaching the doctrine of salvation might induce them to receive the faith of the Lord. At a public gathering of his chief men, at which their priests and other good men were present, the emperor referred to this matter and earnestly begged all of them to find someone who would volunteer for this difficult and honourable task. When they refused and said that they knew of no one who was possessed of so great devotion as to be willing to undertake this dangerous journey for the name of Christ, Wala, who was at that time the much respected abbot of our monastery, stood forth and said to the emperor that he knew a monk in his monastery who burned with zeal for true religion and was eager to endure suffering for the name of God. He declared, however, that he did not know whether he would be willing to undertake this journey.

Quid plura? Iubente rege evocatur ad palatium. Cui abbas cuncta quae acta et dicta sunt retulit et ad quid vocaretur aperuit. Qui se ad Dei servitium in omnibus, quae ei causa oboedientiae iniungerentur, paratum esse respondit. Deductus itaque ad praesentiam augusti, cum ab ipso interrogaretur, utrum pro Dei nomine causa in gentibus Danorum euangelium praedicandi comes fieri vellet Herioldi, omnino se velle, constanter respondit. Cui etiam cum abbas intulisset, nullatenus se tantum onus iubendo illi imponere; si ipse tamen hoc sua sponte eligeret, sibi gratum esse et suae auctoritatis ei licentiam dare. Quod ille nihilominus se et eligere et modis omnibus perficere velle respondit.

Why say more? At the king's command Anskar was summoned to the palace, and the abbot explained to him everything that had been done, and told the reason for his being summoned. He replied that as an obedient monk he was ready to serve God in all things that were commanded him. He was then brought into the presence of the emperor, who asked him whether on God's behalf and for the sake of preaching the gospel amongst the Danish peoples, he would become the companion of Harald, whereupon he replied that he was entirely willing. When the abbot had further stated that he would by no means impose this upon him as a command, but if of his own free will he chose to do it he would be pleased and would give him his authoritative consent, he replied that he none the less chose the task and desired by all means to carry it through.

Denique, cum haec publice protestarentur, essetque cognitum omnibus qui in domo conversabantur abbatis, coeperunt multi tantam eius admirari immutationem; quod scilicet, relicta patria et propinquis suis, fratrum quoque, cum quibus educatus fuerat, dulcissima affectione, alienas expetere vellet nationes et cum ignotis ac barbaris conversari. Multi quoque eum super hoc detestari et improperiis lacessire, quidam a proposito revocare conabantur; sed vir Dei in coepta voluntate immobilis permanebat. Denique cum abbas per dies singulos ad palatium iret, ipse domi residens consortia omnium fugiebat, et in quadam vinea iuxta posita solitarium sibi locum eligens, orationi et lectioni vacabat.

When at length this was publicly announced, and it became known to all who lived in the abbot's house, many began to express astonishment at his strength of purpose and his willingness to abandon his country and his acquaintances and the love of the brethren with whom he had been brought up, and to visit foreign nations and hold intercourse with unknown and barbarous peoples. Many also deprecated his action, and assailed him with reproaches, whilst some endeavoured to divert him from his purpose, but the man of God continued steadfast in his resolve. When the abbot went, day by day, to the palace, he remained at home and avoided the society of all men and, choosing for himself a lonely spot in a neighbouring vineyard, he devoted his time to prayer and to reading.

Erat autem tunc ibi etiam cum domno abbate quidam frater monasterii vestri nomine Autbertus. Qui cum eum nimis sollicitum ac tristem et cotidie secretim sibi consistere et nullius consortio vel colloquio uti videret, coepit ei compati. Et quadam die pergens ad locum ubi in supradicta vinea solus sedebat, coepit ab eo inquirere, utrum veraciter peregrinationem illam vellet suscipere. Qui sperans, eum hoc non ob compassionem, sed propter astutiam magis inquirere, respondit: "Quid vobis curae est super hoc? Nolite mentem meam tali inquisitione conturbare." Ille vero nihil omnino se deceptionis in hac re praetendere testabatur, sed magis veraciter scire velle, utrum ille in proposita voluntate disponeret perseverare. Tunc ipse congratulans eius benivolentiae, respondit: "Ego interrogatus sum, si pro Dei nomine vellem in gentes ire paganas ad praedicandum euangelium Christi. Cui propositioni ego nequaquam reniti ausus sum, immo totis viribus exopto, ut mihi ad hoc copia detur eundi, nullusque ab hac intentione mentem meam immutare poterit."

There was at that time with the abbot a certain brother belonging to our monastery named Autbertus. When Autbertus saw that he was anxious and distressed and that each day he kept himself apart and did not associate or speak with anyone, he began to feel pity for him, and on a certain day he went to the place where he was sitting by himself in the vineyard and asked him whether he really desired to undertake this journey. Anskar, who hoped that this enquiry was not prompted by compassion, but was made with some further object, replied: "Why is this a matter of concern to you? Do not disturb me by making such an enquiry." He declared that he was making no pretence, but that he really desired to know whether he proposed to continue in the purpose which he had formed. Then Anskar thanked him for his kindness, and said, "I am asked whether I am willing on God's behalf to go to pagan nations in order to preach the gospel. So far from daring to oppose this suggestion I desire, with all my strength, that the opportunity for going may be granted to me, and that no one may be able to divert me from this design."

Tunc praefatus frater ei respondit: "Et ego te numquam patiar solum ire, sed pro Dei amore tecum proficisci cupio, tantum ut domni abbatis mihi licentiam impetres." Firmata itaque inter eos hac religiosa conventione, redeunti abbati ipse obvius astitit et, quod sibi socium inventum haberet, qui huius profectionis comes esse voluntarius vellet, indicavit. Cuius personam cum abbas inquireret, et ille fratrem Autbertum nominaret, multo miraculo obstupuit, nequaquam putans, eum, qui et nobilis prosapiae in saeculo et apud eum tunc familiaris ac post ipsum domus eius procurator habebatur, talia velle. Advocatum tamen eum super hoc interrogavit. Qui respondit, nequaquam se pati posse, ut ille solus iret; sed pro Christi nomine se velle ei solatio et adiutorio fieri, si suam et fratrum haberet licentiam. Cui domnus abbas, se daturum licentiam, si ille spontanee hanc profectionem eligeret, respondit, nullum tamen eis ex familia sua comitem ad obsequium servitii deputaturum, nisi forte ipsi aliquem ad hoc provocare possent, ut sua sponte cum eis ire vellet.

Then the brother before-mentioned said to him: "I will never suffer you to go alone, but I desire, for the love of God, to go with you, provided only that you can obtain the consent of the lord abbot." When, then, they had ratified their agreement, Anskar presented himself to the abbot on his return to the monastery, and explained to him that he had found a companion who, of his own free will, desired to share his journey. When the abbot asked who it was, and he mentioned the brother Autbertus, he was greatly astonished, as he had never imagined that he, who belonged to a noble family and was his intimate friend, and was regarded as the chief administrator of the monastery after himself, would be willing to undertake such a task. Nevertheless, he summoned him and questioned him concerning the matter. He replied that he could not bear that Anskar should go alone, but that for the name of Christ he desired to become his comforter and helper, should he obtain the consent of the abbot and of the brethren. The abbot replied that he would give his consent if of his own free will he chose to undertake this journey, but that he would not depute anyone in his house to act as a servant unless he could be induced to go voluntarily.

Hoc autem venerabilis abbas non de inaffectione faciebat, sed quia abominabile eo tempore et iniustum videbatur, ut quis invitus inter paganos conversari cogeretur. Post haec itaque ambo deducuntur ad regem. Quorum voluntati et desiderio [ipse] condelectatus, dedit eis ministeria ecclesiastica et scrinia atque tentoria ceteraque subsidia, quae tanto itineri videbantur necessaria, et cum praefato Herioldo ire praecepit; denuncians, ut eius fidei maximam impenderent sollicitudinem eumque et suos qui simul baptizati fuerant pia exhortatione, ne ad pristinos reducerentur diabolo instigante errores, continue roborarent simulque etiam alios ad suscipiendam christianam religionem verbo praedicationis strenue commonerent.

The venerable abbot did not act thus through any lack of regard for Anskar, but because at that time it seemed to him to be abhorrent and wrong that anyone should be compelled against his will to live amongst pagans. The two monks were subsequently brought before the king, who was gratified by their willingness and desire to undertake this task, and who gave them whatever was necessary for the performance of their ministerial functions, also writing cases, tents and other things that would be helpful and which seemed likely to be needed on their great journey. He bade them go with Harald and commanded them to devote the utmost care to his profession of faith and by their godly exhortations to confirm in the faith both Harald and his companions who had been baptized together with him, for fear lest at the instigation of the devil they should return to their former errors, and at the same time by their preaching to urge others to accept the Christian religion.

Dimissi itaque ab imperatore, nullum habuerunt socium, qui eis aliquid servitii impenderet, quoniam nemo ex familia abbatis cum eis sua sponte ire, nec ille quemquam ad hoc invitum volebat cogere. Herioldus quoque, cui commisi fuerant, adhuc rudis et neophitus, ignorabat, qualiter servi Dei tractari debuissent. Sui quoque, tunc nuper conversi et longe aliter educati, non multa super eos cura intendebant.

Having been then dismissed by the emperor they had none to render them any menial service, as no one in the abbot's household would go with them of his own accord, and he would compel no one to go against his will. Harald, to whom they had been committed, was as yet ignorant and untaught in the faith, and was unaware how God's servants ought to behave. Moreover, his companions who had been but recently converted and had been trained in a very different faith, paid them little attention.

Cum gravi itaque difficultate hanc suscipientes peregrinationem, pervenerunt Coloniam. Ubi tunc temporis venerandus antistes Hadebaldus, compatiens eorum necessitati, dedit eis navem optimam, ubi sua reponerent; in qua erant duae mansiunculae satis oportune praeparatae. Hanc itaque praedictus Herioldus conspiciens, elegit ipse in eadem navi cum illis manere, ut ipse una et illi altera potirentur mansiuncula; sicque inter eos familiaritas coepit et benivolentia crescere; sui quoque exhinc servitium eis diligentius impendebant.

Having started then with considerable difficulty they arrived at Cologne. At that time there was a venerable bishop there named Hadebald. He had compassion upon their needs and presented them with a good boat in which they might place their possessions and in which there were two cabins which had been suitably prepared for them. When Harald saw the boat he decided to remain with them in it, so that he and they could each have a cabin. This tended to promote an increase of friendship and goodwill between them; his companions also, from this time forward, paid careful attention to their wants.

Inde egressi, per Dorstatum et vicinia Fresonum transeuntes, ad confinia pervenerunt Danorum. Et quia interdum pacifice in regno suo Herioldus rex consistere non poterat, dedit ei memoratus augustus ultra Albiam beneficium, ut, si quando ei necessarium esset, ibi subsistere posset.

On leaving the boat they passed through Dorstadt and crossing the neighbouring territory of the Frisians came to the Danish borders. As King Harald could not for the time being obtain peaceful possession of his kingdom, the emperor gave him a place beyond the River Elbe so that if it were necessary he might halt there.

Praefati itaque servi Dei cum eo positi et aliquando inter christianos, aliquando inter paganos constituti, coeperunt verbo Dei insistere et quoslibet poterant ad viam veritatis monere. Multi etiam exemplo et doctrina eorum ad fidem convertebantur, et crescebant cotidie, qui salvi fierent in Domino. Ipsi quoque divino inspirati amore, ad promulgandam devotionis suae religionem coeperunt curiose pueros quaerere, quos emerent et ad Dei servitium educarent. Praefatus quoque Herioldus ex suis aliquos sub eorum cura erudiendos posuit. Sicque factum est, ut scolam inibi parvo tempore statuerent duodecim aut eo amplius puerorum. Alios quoque hinc inde sibi asciverunt servitores et adiutores; coepitque eorum fama et religio in Dei nomine fructuosius crescere.

Accordingly the servants of God, who were with him, and who were stationed at one time amongst Christians and at other times amongst pagans, began to apply themselves to the word of God; and those whom they could influence they directed into the way of truth, so that many were converted to the faith by their example and teaching, and the number of those who should be saved in the Lord increased daily. They themselves, being inspired by divine love, in order to spread their holy religion, made diligent search for boys whom they might endeavour to educate for the service of God. Harald also gave some of his own household to be educated by them; and so it came about that in a short time they established a school for twelve or more boys. Others they took as servants or helpers, and their reputation and the religion which they preached in God's name were spread abroad.

Cum itaque in hoc sancto proposito biennio aut eo amplius morarentur, contigit, iam dictum fratrem Autbertum infirmitatis gravari molestia. Qua de causa inde ad Novam Corbeiam deductus, languore diutino ingravescente, felici, ut credimus, transitu in tempore paschae, sicuti et ipsi antea a Domino revelatum fuerat, diem inibi clausit extremum.

After they had spent two years or more in this good work brother Autbertus became grievously afflicted with illness, and on this account he was carried to New Corbey where, as his weakness increased day by day, at Easter time -- even as it had been before revealed to him by the Lord -- he ended his life, passing away happily, as we believe.

Interim vero contigit, legatos Sueonum ad memoratum principem venisse Hludowicum. Qui inter alia legationis suae mandata clementissimo caesari innotuerunt: esse multos in gente sua, qui christianae religionis cultum suscipere desiderarent, regis quoque sui animum ad hoc satis benivolum, ut ibi sacerdotes Dei esse permitteret; tantum eius munificentia mererentur, ut eis praedicatores destinaret idoneos. Quos religiosissimus audiens imperator, plurimum exhilaratus, denuo quaerere coepit, quos in illas partes dirigeret, qui probarent, utrum populus ille ad credendum paratus esset, sicuti missi illi intimaverant, et cultum christianae religionis illis tradere inciperent.

Meanwhile it happened that Swedish ambassadors had come to the Emperor Ludovic, and, amongst other matters which they had been ordered to bring to the attention of the emperor, they informed him that there were many belonging to their nation who desired to embrace the Christian religion, and that their king so far favoured this suggestion that he would permit God's priests to reside there, provided that they might be deemed worthy of such a favour and that the emperor would send them suitable preachers. When the God-fearing emperor heard this he was greatly delighted, and a second time he endeavoured to find men whom he might send to those districts, who might discover whether this people was prepared to accept the faith, as the ambassadors had assured him, and might begin to inculcate the observance of the Christian religion.

Unde factum est, ut iterum cum memorato abbate vestro serenissimus imperator tractare coeperit, si quem forte de suis monachis invenire posset, qui pro Christi nomine in illas partes ire vellet, aut certe qui cum Herioldo moraretur, et is qui cum eo erat servus Dei Anskarius illam susciperet legationem. Qua de re contigit, ut regio iussu abhinc ad palatium vocaretur; cuique denuntiatum est, ne se raderet, antequam ad praesentiam imperatoris veniret. Vir autem Dei ad quid vocaretur omnino praenoscens, coepit toto cordis fervore in amore Dei exardescere et omne gaudium existimare, si lucrandis sibi animabus liceret insistere. Si quid quoque in huiusmodi profectione contrarietatis sive adversitatis ei potuisset accidere, proposuit animo patienter pro Christo tolerare; nihilque dubietatis in corde pro tali gerebat opere, quoniam visionis divinae, quam ante praeviderat, consolabatur munere.

So it came about that his serene majesty began once again to discuss the matter with your abbot, and asked him whether by chance he could find one of his monks who, for the name of Christ, was willing to go into those parts; or who would go and stay with Harald while God's servant Anskar, who was with him, undertook this mission. Thus it was that Anskar was summoned by royal command to the palace, and was told that he should not even stop to shave himself before coming into the royal presence. The man of God, who knew clearly beforehand for what purpose he was being summoned, burned with fervour and with love towards God and esteemed it a special joy if he might be allowed to press forward in the work of winning souls for Him. If in a journey of this kind any harm or misfortune should befall him, he was resolved to bear it patiently for Christ's sake; and he had no hesitation in undertaking this task, as he was comforted by the heavenly vision which he had previously seen.

Siquidem tempore supra dicto, cum apud vos moraretur et iam duabus visionibus caelitus inspiratus haberetur, quadam nocte visum est ei, quod devenisset in quandam domum, ubi plures ex ordine praedicatorum ad praedicandi officium praeparati astabant. Coram quibus subito in excessu mentis raptus, videbat immensi luminis claritatem super solis radium de caelo emissam se circumfulsisse. Cumque miraretur, quid hoc esset, vox quoque pene similis illi, quam in prima visione se audisse narraverat, facta est ad eum, dicens: "Dimissum est peccatum tuum." Cui ille, divino, ut credimus, spiritu afflatus, respondit, dicens: "Domine, quid vis ut faciam?" Et iterum vox sonuit, dicens: "Vade et annuntia gentibus verbum Dei." Hanc itaque visionem servus Dei pertractans animo, laetus gaudebat in Domino, videns iam ex parte completum quod sibi imperatum fuerat, et ad maiorem laboris sui cumulum etiam Sueonibus verbum Dei annunciare cupiens. Cum itaque ante praesentiam caesaris adductus interrogatus ab eo fuisset, utrum legationem illam suscipere vellet, libera voce respondit, se paratum ad omnia quaecumque illi pro Christi nomine sua auctoritate decrevisset iniungere.

At the time to which we refer, when he was staying with you and had already been divinely enlightened by two visions it seemed to him one night that he had come to a house in which were standing many preachers who had been prepared for their task of preaching. In their presence he was suddenly transported, and he saw shining around him a light from heaven which excelled the brightness of the sun; and, as he marvelled what this might be, a voice like unto that which he declared that he had heard in his first vision said to him: "Thy sin is forgiven." In answer to which voice, being, as we believe, divinely inspired, he said: "Lord, what wilt thou have me to do?" Again the voice was heard saying: "Go, and declare the word of God unto the nations." As God's servant thought upon this vision he rejoiced in the Lord greatly, for he perceived that what had been commanded him was in part accomplished, and desired to add to his labours by preaching the word of God to the Swedes. When, then, he was brought into the presence of the emperor and was asked by him whether he was willing to undertake this mission, he replied readily that he was prepared to undertake any task which the emperor might decide to place upon him for the name of Christ.

Tunc Dei ordinante providentia socium illi ex vestra fraternitate venerabilis abbas invenit nonnum Witmarum, tanto operi satis et condignum et voluntarium. Porro cum Herioldo esse disposuit patrem devotissimum Gislemarum, fide et operibus bonis probatum atque in zelo Dei ferventissimum. Suscepit itaque legationem sibi a caesare iniunctam, ut in partes iret Sueonum et probaret, utrum populus ille ad credendum paratus esset, sicut missi supradicti innotuerant. In qua legatione quanta quamque gravia perpessus sit mala, melius ipse qui interfuit praedictus pater Witmarus intimare poterit.

In the good providence of God the venerable abbot found for him amongst your fraternity a companion, namely the prior Witmar, who was both worthy and willing to undertake this great task. He further arranged that the good father Gislemar, a man approved by faith and good works, and by his fervent zeal for God, should be with Harald. Anskar then undertook the mission committed to him by the emperor, who desired that he should go to the Swedes and discover whether this people was prepared to accept the faith as their messengers had declared. How great and serious were the calamities which he suffered while engaged in this mission, father Witmar, who himself shared them, can best tell.

Nobis hoc tantum narrasse sufficiat, quod, dum in medio fere essent itinere, in pyratas offenderunt. Et cum negotiatores, qui cum eis ibant, se viriliter defenderint, et primo quidem victoriam coeperint, in secundo tamen ab eisdem pyratis devicti ac superati sunt, ita ut naves et omnia quae habebant eis tulerint, et ipsi vix pedibus ad terram fugientes evaserint. Ibi itaque et munera regia, quae illuc deferre debuerant, et omnia quae habuerant perdiderunt, excepto parum quid, quod forte prosilientes e navi secum auferre et asportare poterant. Inter quae et pene 40 libros, quos ad servitium Dei sibi aggregaverant, illis diripientibus amiserunt. Hoc itaque facto, cum quidam reverti, quidam inantea ire disponerent, servus Dei a coepto itinere nulla ratione deflecti potuit. Quin potius in Dei ponens arbitrio, quid illi contingeret, nequaquam redire disposuit, antequam nutu Dei dinosceret, utrum in illis partibus licentia praedicandi fieri posset.

It may suffice for me to say that while they were in the midst of their journey they fell into the hands of pirates. The merchants with whom they were travelling defended themselves vigorously and for a time successfully, but eventually they were conquered and overcome by the pirates, who took from them their ships and all that they possessed, whilst they themselves barely escaped on foot to land. They lost here the royal gifts which they should have delivered there, together with all their other possessions, save only what they were able to take and carry with them as they left the ship. They were plundered, moreover, of nearly forty books which they had accumulated for the service of God. When this happened some were disposed to turn and go back, but no argument could divert God's servant from the journey which he had undertaken. On the contrary, he submitted everything that might happen to him to God's will, and was by no means disposed to return till, by God's help, he could ascertain whether he would be allowed to preach the gospel in those parts.

Cum gravi itaque difficultate pedibus post haec per longissimam viam incedentes et, ubi congruebat, interiacentia maria navigio transeuntes, tandem ad portum regni ipsorum, qui Birca dicitur, pervenerunt.

With great difficulty they accomplished their long journey on foot, traversing also the intervening seas, where it was possible, by ship, and eventually arrived at the Swedish port called Birka.

Ubi benigne a rege eorum, qui Bern vocabatur, suscepti sunt, missis eius referentibus, qua de causa advenerint. Cognita itaque legatione eorum, et cum suis de huiusmodi negotio pertractans fidelibus, omnium pari voto atque consensu dedit eis licentiam ibi manendi et euangelium Christi praedicandi, concessa libertate, ut quicumque vellent eorum doctrinam expeterent. Itaque alacri corde servi Dei, videntes prospere sibi ea quae optaverant successisse, populis ibi constitutis verbum salutis annunciare coeperunt. Plures quoque erant, qui eorum legationi favebant et doctrinam Domini libenter audiebant. Multi etiam apud eos captivi habebantur christiani, qui gaudebant iam tandem se mysteriis divinis posse participari.

They were kindly received here by the king, who was called Biörn, whose messengers had informed him of the reason for which they had come. When he understood the object of their mission, and had discussed the matter with his friends, with the approval and consent of all be granted them permission to remain there and to preach the gospel of Christ, and offered liberty to any who desired it to accept their teaching. Accordingly the servants of God, when they saw that matters had turned out propitiously as they had desired, began eagerly to preach the word of salvation to the people of that place. There were many who were well disposed towards their mission and who willingly listened to the teaching of the Lord. There were also many Christians who were held captive amongst them, and who rejoiced that now at last they were able to participate in the divine mysteries.

Probatumque est ita omnia veraciter constare, sicuti missi ipsorum serenissimo caesari innotuerant, et baptismi gratiam nonnulli devote expetebant. Inter quos etiam praefectus vici ipsius et consiliarius regis admodum illi amabilis Herigarius nomine sacri baptismatis donum suscepit atque in fide catholica firmissimus extitit. Ipse namque in hereditate sua non multo post ecclesiam fabricavit et in Dei servitio semet ipsum religiosissime exercuit. Cuius viri diversa extant praeclara insignia, et eius invictae fidei multa probantur indicia, quae in sequentibus evidentius exponemus.

It was thus made clear that everything was as their messengers had declared to the emperor, and some of them desired earnestly to receive the grace of baptism. These included the prefect of this town named Herigar, who was a counsellor of the king and much beloved by him. He received the gift of holy baptism and was strengthened in the Catholic faith. A little later he built a church on his own ancestral property and served God with the utmost devotion. Several remarkable deeds were accomplished by the man who afforded many proofs of his invincible faith, as we shall make clear in the following narrative.

Peracto itaque apud eos altero dimidio anno, praefati servi Dei cum certo suae legationis experimento et cum litteris regia manu more ipsorum deformatis ad serenissimum reversi sunt augustum. Qui honorifice et cum maxima pietatis benivolentia ab eo suscepti, narraverunt, quanta Dominus secum egerit, et quod ostium fidei in illis partibus ad vocationem gentium patefactum fuerit.

When the servants of God had spent another half year with them and had attained the object of their mission they returned to the emperor and took with them letters written by the king himself in characters fashioned after the Swedish custom. They were received with great honour and goodwill by the emperor, to whom they narrated all that the Lord had wrought by them, and how in those parts the door of faith was opened by which these nations were bidden to enter.

Hoc itaque devotissimus audiens imperator, immenso laetificabatur gaudio. Pariterque recolens quae iam apud Danos olim circa Dei cultum concepta fuerant, et laudes ac gratias omnipotenti Deo referens, ardore fidei succensus, quaerere coepit, quomodo in partibus aquilonis, in fine videlicet imperii sui, sedem constituere posset episcopalem, unde congruum esset episcopo ibi consistenti causa praedicationis illas frequentius adire partes, et unde etiam omnes illae barbarae nationes facilius uberiusque capere valerent divini mysterii sacramenta.

When the most pious emperor heard this, he rejoiced greatly and as he recalled the beginning which had been made in establishing the worship of God amongst the Danes, he rendered praise and thanks to Almighty God, and, being inflamed with zeal for the faith, he began to enquire by what means he might establish a bishop's see in the north within the limits of his own empire, from which the bishop who should be stationed there might make frequent journeys to the northern regions for the sake of preaching the gospel, and from which all these barbarous nations might easily and profitably receive the sacraments of the divine mystery.

Cum itaque pro huiusmodi sollicitudine cura vigilanti instaret, quibusdam fidelibus suis referentibus ei innotuit, quod, quando gloriosae memoriae pater suus Karolus augustus omnem Saxoniam ferro perdomitam et iugo Christi subditam per episcopatus divisit, ultimam partem ipsius provintiae, quae erat in aquilone ultra Albiam, nemini episcoporum tuendam commisit, sed ad hoc reservare decrevit, ut ibi archiepiscopalem constitueret sedem, ex qua Domini gratia tribuente etiam successio fidei christianae in exteras proficeret nationes. Qua de re primitivam etiam ibi ecclesiam per quendam episcopum Galliae Amalharium nomine consecrari fecit. Postea quoque ipsam parroechiam cuidam presbitero Heridac nomine specialiter gubernandam commisit, nec omnino voluit, ut vicini episcopi aliquid potestatis super eum locum haberent. Quem etiam presbiterum consecrari disposuerat episcopum, sed velocior eius de hac luce transitus hoc ne fieret impedivit. Post obitum itaque tantae memoriae augusti filio eius supradicto, videlicet imperatore Hludowico, in sede regni eius collocato, suggerentibus quibusdam, partem illam provinciae, quae ultra Albiam est, in duo divisit et duobus vicinis episcopis interim commendavit. Non enim satis attendit patris sui super hoc constitutionem, aut certe omnimodis ignoravit.

As he was pursuing this matter with anxious care he learnt, from information provided by some of his trusty companions, that when his father, the Emperor Charles, of glorious memory, had subdued the whole of Saxony by the sword and had subjected it to the yoke of Christ, he divided it into dioceses, but did not commit to any bishop the furthest part of this province which lay beyond the river Elbe, but decided that it should be reserved in order that he might establish there an archiepiscopal see from which, with the Lord's help, the Christian faith might successively spread to the nations that lay beyond. He, accordingly, caused the first church that was built there to be consecrated by a Gallic bishop named Amalhar. Later on he specially committed the care of this parish to a priest named Heridac, as he did not wish that the neighbouring bishops should have any authority over this place. He had further arranged to have this priest consecrated as a bishop, but his speedy departure from this life prevented this being done. After the death of this much-to-be-remembered emperor his son Ludovic, who was placed on his father's throne, acting on the suggestion of others, divided in two that part of the province which lies beyond the river Elbe and entrusted it, for the time being, to two neighbouring bishops for he paid no attention to the arrangement which his father had made in regard to this matter, or, possibly, he was altogether ignorant of it.

Ista vero facta occasione, qua iam fides Christi in partibus Danorum atque Sueonum per gratiam Dei fructificare coeperat, cognito patris sui voto, ne quid eius studii inperfectum remaneret, una cum consensu episcoporum ac plurimo synodi conventu in praefata ultima Saxoniae regione trans Albiam in civitate Hammaburg sedem constituit archiepiscopalem, cui subiaceret universa Nordalbingorum ecclesia, et ad quem pertineret omnium regionum aquilonalium potestas ad constituendos episcopos sive presbiteros, in illas partes pro Christi nomine destinandos.

When the time came that the faith of Christ began, by God's grace, to bear fruit in the lands of the Danes and Swedes, and his father's wish became known to him, he was unwilling that this wish should remain unaccomplished and, acting with the approval of the bishops and a largely attended synod, he established an archiepiscopal see in the town of Hamburg, which is situated in the farthest part of Saxony beyond the river Elbe. He desired that the whole Church of the Nordalbingi should be subject to this archbishopric, and that it should possess the power of appointing bishops and priests who for the name of Christ might go out into these districts.

Ad hanc ergo sedem dominum et patrem nostrum sanctissimum Anskarium praedictus imperator sollemniter consecrari fecit archiepiscopum per manus Drogonis Mettensis praesulis et summae sanctaeque palatinae dignitatis tunc archicappellani, astantibus archiepiscopis Ebone Remensi, Hetti Treverensi et Otgario Magonciacensi, una cum pluribus aliis in conventu imperii praesulibus congregatis, assistentibus quoque et consentientibus ac pariter consecrantibus Helmgaudo et Willerico episcopis, a quibus iam dictas parroechiae illius partes commendatas receperat.

To this see, therefore, the emperor caused the holy Anskar, our lord and father, to be consecrated as archbishop by the hands of Drogo, Bishop of Metz, and at that time principal chaplain at the imperial court. He was assisted by Ebo, Archbishop of Rheims; Hetti, of Trier and Otgar of Mainz, whilst many other bishops who had gathered for the imperial assembly were present. The bishops Helmgaud and Willerick, from whom Anskar took over the above-mentioned parts of this ecclesiastical district, approved and took part in his consecration.

Et quia diocesis illa in periculosis locis fuerat constituta, ne propter barbarorum imminentem saevitiam aliquo modo deperiret, et quia omnimodis parva erat, quandam cellam in Gallia Turholt vocatam ad eandem sedem perpetuo servituram eius legationi tradidit.

Inasmuch as this diocese was situated in dangerous regions, and it was to be feared that it might come to an end in consequence of the savagery of the barbarians by which it was threatened, and because its area was small, the emperor handed over to his representatives a monastery in Gaul, called Turholt, to be always at its service.

Et ut haec omnia perpetuum suae stabilitatis retinerent vigorem, eum honorabiliter ad sedem direxit apostolicam et per missos suos venerabiles Bernoldum et Ratoldum episcopos ac Geroldum illustrissimum comitem omnem hanc rationem sanctissimo papae Gregorio intimari fecit confirmandam. Quod etiam ipse tam decreti sui auctoritate quam etiam pallii datione more praedecessorum suorum roboravit atque ipsum in praesentia constitutum legatum in omnibus circumquaque gentibus Sueonum sive Danorum necnon etiam Slavorum aliarumque in aquilonis partibus gentium constitutarum una cum Ebone Remensi archiepiscopo, qui ipsam legationem ante susceperat, delegavit et ante corpus et confessionem sancti Petri apostoli publicam euangelizandi tribuit auctoritatem. Et ne horum quicquam in futurum irritum fieret, omnem resistentem ac contradicentem vel quolibet modo his sanctis studiis piissimi imperatoris insidiantem anathematis mucrone percussit atque perpetua ultione reum diabolica sorte damnavit.

In order that these arrangements should be permanently established the emperor sent Anskar to the apostolic see, and by his messengers the venerable bishops Bernold and Ratold and the illustrious count Gerold, he caused the whole matter to be made known to Pope Gregory so that it might receive his confirmation. The Pope confirmed this, not only by an authoritative decree, but also by the gift of the pallium, in accordance with the custom of his predecessors, and he appointed him as his legate for the time being amongst all the neighbouring races of the Swedes and Danes,* also the Slavs and the other races that inhabited the regions of the north, so that he might share authority with Ebo the Archbishop of Rheims, to whom he had before entrusted the same office. At the tomb of the holy apostle Peter he publicly committed to him authority to evangelize these races. And, for fear lest anything that he had done should prove ineffectual in time to come, he smote with his curse any who should resist, or contradict, or in any way attempt to interfere with the holy intentions of the emperor and committed such an one to everlasting vengeance and the companionship of devils.

Porro, ut praemisimus, eadem legatio auctoritate Paschalis papae Eboni Remensi archiepiscopo prius commendata fuerat. Siquidem ipse, divino, ut credimus, afflatus spiritu, pro vocatione gentium, et maxime Danorum, quos in palatio saepius viderat et diabolico deceptos errore dolebat, ferventissimo ardebat desiderio et pro Christi nomine se suaque omnia ad salutem gentium tradere cupiebat. Cui etiam domnus imperator locum unum ultra Albiam qui vocatur Welanao dederat, ut, quotiens in illas partes pergeret, locum subsistendi ibi haberet. Multotiens itaque ipse ad eundem venit locum et pro lucrandis animabus multa in aquilonis partibus dispensavit ac plurimos religioni christianorum adiunxit atque in fide catholica roboravit.

As we have already said, the same office of legate had before been entrusted by Pope Paschal to Ebo, the Archbishop of Rheims. Ebo himself, inspired by the Spirit of God, burned with eager desire to draw to the Christian fold the non-Christian races and specially the Danes whom he had often seen at the palace and who, as he grieved to see, had been led astray by the wiles of the devil. In order to promote their salvation he longed to sacrifice himself and all that he possessed. The emperor had given him a place situated beyond the river Elbe, which was called Welanao, so that whenever he went into those parts he might have a place in which to stay. Accordingly he frequently went to this place and distributed much money in the northern districts in order that he might win the souls of the people; and he attached many to the Christian religion and strengthened them in the catholic faith.

Verum post ordinationem domni et patris nostri sanctissimi Anskarii superius comprehensam visum est illis de eadem legatione inter se conferentibus necessarium esse, ut aliquis illi ordinaretur adiutor, qui in partibus Sueonum ministerii episcopalis officio fungeretur, quoniam in regione tam longe posita praesens adesse deberet pontifex, et ipse solus ad utrumque locum minus sufficeret. Cum consensu itaque et voluntate praedicti imperatoris venerabilis Ebo quendam propinquum suum Gauzbertum nomine ad hoc opus electum et pontificali insignitum honore ad partes direxit Sueonum. Cuique ministeria ecclesiastica et necessarios sumptus tam ex sua quam ex datione regia abunde tribuit, eumque quasi vice sua, qui idem praedicandi officium prius auctoritate apostolica suscepit, legatum in gentibus Sueonum esse constituit. Cui etiam postea clementissimus augustus, suggerente eodem venerabili praesule Ebone, cellam, quam ipse in loco memorato Welanao construxerat, quasi locum refugii tradidit, ut scilicet ad ipsius ministerium officii perpetua stabilitate deserviret. Praedictus itaque Gauzbertus, quem ipsi consecrantes honore apostolici nominis Symonem vocaverunt, ad partes veniens Sueonum, honorifice et a rege et a populo susceptus est, coepitque cum benivolentia et unanimitate omnium ecclesiam inibi fabricare et publice euangelium fidei praedicare. Fiebatque gaudium salutis christianis ibi degentibus, et de die in diem numerus credentium augebatur.

After the consecration of the holy Anskar our lord and father, those who shared the office of legate, conferred together, and decided that it was necessary that an assistant bishop should be consecrated who might exercise the episcopal office amongst the Swedes, inasmuch as the chief bishop could not be expected to be present so far away, and Anskar himself could not be in both places. With the consent then, and approval of the emperor, the venerable Ebo sent to Sweden a relation of his own named Gautbert who had been chosen for this work and had been given the honourable rank of a bishop. He supplied him in abundance with all that was wanted for his ecclesiastical office and for his necessary expenditure at his own cost and that of the emperor. Having himself undertaken, by apostolic authority, the office of an evangelist, he appointed Gautbert to act as legate on his behalf amongst the Swedes. To him, too, the emperor, at the suggestion of the same bishop Ebo, gave the monastery which he had himself built at Welanao, to serve as a place of refuge, in order that the performance of his task might be rendered permanent and secure. This Gautbert, who at his consecration received the honoured name of the apostle Simeon, went to Sweden, and was honourably received by the king and the people; and he began, amidst general goodwill and approval, to build a church there and to preach the faith of the gospel, and there was great rejoicing amongst the Christians who were living there, and the number of those who believed increased daily.

Interim quoque dominus et pastor noster in dioecesi sibi commissa et in partibus Danorum strenue suum implebat officium et exemplo bonae conversationis multos ad fidei gratiam provocabat. Coepit quoque ex gente Danorum atque Slavorum nonnullos emere pueros, aliquos etiam ex captivitate redimere, quos ad servitium Dei educaret. Quorum quosdam hic secum retinuit, quosdam vero ad cellam praedictam Turnholt nutriendos posuit. Fueruntque cum eo hic ex societate vestra sancti patres nostri et magistri, quorum doctrina et institutione feliciter nobiscum religionis divinae crevit opinio.

Meanwhile our lord and master diligently executed his office in the diocese that had been committed to him, and in the country of the Danes, and by the example of his good life he incited many to embrace the faith. He began also to buy Danish and Slav boys and to redeem some from captivity so that he might train them for God's service. Of these he kept some with him, whilst others he sent to be trained at the monastery of Turholt. There were also with him here belonging to your order some of our fathers and teachers, as a result of whose teaching and instructions the divine religion has increased amongst us.

Verum cum haec in utraque parte laudabiliter et Deo digne agerentur, contigit, ex inproviso pyratas advenientes Hammaburgensem civitatem navigio circumdedisse. Quod cum inopinate et subitanee accidisset, spatium non fuit pagenses congregandi, quippe cum et comes, qui eo tempore praefecturam loci illius tenebat, illustris vir Bernharius tunc deesset, domnus vero episcopus ibi positus cum his qui aderant in urbe ipsa vel in suburbio manentibus primo quidem, audito adventu eorum, locum ipsum continere voluit, donec maius eis veniret auxilium; sed impellentibus paganis, et civitate iam obsessa, cum eis resisti non posse conspexit, quomodo pignera sanctarum reliquiarum asportarentur, praeparavit, sicque ipse, clericis suis huc illucque fuga dispersis, etiam sine cappa sua vix evasit. Populi quoque a loco ipso exeuntes et hac illacque palantes, plurimis aufugientibus, quidam capti, plerique etiam perempti sunt. Denique hostes, arrepta civitate, et omnibus quae in ea vel in vico proximo erant spoliatis, cum vespertino tempore eo adventassent, noctem ipsam cum sequenti die et nocte ibi consederunt. Sicque succensis omnibus ac direptis, egressi sunt.

While these events, which brought praise and honour to God, were taking place in both directions, pirates suddenly arrived and surrounded the town of Hamburg. As this happened suddenly and unexpectedly, there was no time to collect the people in the villages; moreover, the count who at this time was prefect of the place, viz., the illustrious Bernhar, was absent. The bishop who was there and those who remained in the city and its suburbs, when the first news of their coming arrived, desired to hold the place till further help should reach them; but when the country people put pressure upon him, and the town was already besieged, he perceived that resistance was impossible, and accordingly made preparations to carry away the sacred relics. As for himself, when his clergy had been scattered and had fled in various directions, he with difficulty escaped without even a cloak to cover his body. The people left the town and wandered hither and thither; and, whilst most fled away, some were caught, and of these the greater part were killed. The enemy then seized the town and plundered it and its immediate neighbourhood. They had come in the evening and they remained that night and the next day and night; and when everything had been burnt and destroyed they took their departure.

Ibi ecclesia miro opere magisterio domni episcopi constructa una cum claustra monasterii mirifice composita igni succensa est. Ibi bibliotheca, quam serenissimus iam memoratus imperator eidem patri nostro contulerat, optime conscripta, una cum pluribus aliis libris igni disperiit. Sicque omnia quae inibi aut in ecclesiasticis ministeriis aut in aliis thesauris et facultatibus habuerat aut depraedatione aut igne hostili impetu direpta sunt, ut quasi nudum eum dimiserint; quippe cum nihil paene exinde prius elatum sit, nec tunc quidem aliquid subvectum, nisi quod quisque fugiens casu arreptum secum forsitan exportare potuit. Pro quibus omnibus dominus et pater noster sanctissimus nullatenus vel animo molestabatur vel labiis peccavit; sed, cum omnia fere quae ab initio episcopatus sui aggregare vel in fabricam aedificiorum componere poterat uno velut momento perdiderit, illud beati Iob saepius verbis replicabat: Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum est. Sit nomen Domini benedictum!

The church there, which had been built in a wonderful manner under the guidance of the bishop, and the monastery which was also of marvellous construction, were reduced to ashes. The bible which the emperor had given to our father, and which was beautifully transcribed, together with many other books, was lost in the fire. Everything which was used in the services of the Church and all his treasures and possessions were lost by pillage or by fire during the enemy attack. This attack left him practically naked, as nothing had previously been taken away, nor was anything removed at the time except that which each fugitive was able to carry away with him. By none of these things was our holy father distressed, nor did he sin with his lips, but when in a moment of time he lost almost everything that he had been able to gather together, or to collect for purposes of building, he repeated again and again the words of Job: "The Lord gave, the Lord has taken away; the Lord's will has been done. Blessed be the name of the Lord."

His itaque [ita] peractis, cum domnus episcopus cum suis in multis esset pressuris et calamitatibus, et fratres congregationis eius una cum sanctis pigneribus per varia loca circumeundo huc illucque vagarentur et nusquam sedem haberent quietam, praevalescente iniqui machinatione, contigit etiam diabolico instinctu, ut populus Sueonum furore zeli accensus praefatum Gauzbertum episcopum insidiose persequi coeperit. Factumque est, ut ad domum, in qua manebat, unanima conventione pars quaedam populi causa direptionis irruerit et nepotem quidem ipsius Nithardum nomine gladio peremerit et odio christiani nominis percussum, Dei, ut credimus, martyrem fecerit. Ipsum vero cum sociis ceteris, qui simul aderant, ligaverunt, et diripientes omnia quae apud eos invenire potuerunt, contumelia et opprobriis affectos a finibus suis expulerunt. Quod tamen non regio iussu factum, sed populari tantum conspiratione est perpetratum.

After these occurrences the bishop continued with his people in their distress and misfortune, whilst the brethren belonging to his Order traversed various districts and wandered hither and thither taking with them the holy relics; and nowhere did they find rest, owing to the devices of the wicked one. It happened, too, at this time, at the instigation of the devil, that the Swedish people were inflamed with zeal and fury, and began by insidious means to persecute Bishop Gautbert. Thus it came about that some of the people, moved by a common impulse, made a sudden attack upon the house in which he was staying, with the object of destroying it; and in their hatred of the Christian name they killed Nithard, and made him, in our opinion, a true martyr. Gautbert himself and those of his companions who were present they bound, and after plundering everything that they could find in their house, they drove them from their territory with insults and abuse. This was not done by command of the king, but was brought about by a plot devised by the people.

Divinae vero maiestatis clementia hoc nequaquam inultum abire passa est, sed omnes pene qui affuere, quamlibet diverso modo, in parvo tempore puniti sunt. De quibus multa dici poterant; sed, ne fastidium legentibus inferamus, unius tantum mentionem facere curavimus, ut, qua poena ceteri quoque evindicati fuerint, ex huius perditione patefiat.

The long suffering mercy of God did not allow this crime to go unavenged, but almost all who were present were soon afterwards punished, though in different ways. Concerning these much might be said, but, lest we should weary our readers, we mention the case of a single individual in order that the destruction which overtook him may show how the rest were also punished and their crimes avenged.

Quidam namque in terra illa potens extitit, cuius filius in eadem conspiratione cum aliis fuerat, et quae sibi de spoliis inibi captis provenerant in domum patris sui contulit. Post quod factum coepit illius substantia minui, et pecora quaeque ac familia deperire. Ipse quoque filius divina ultione percussus interiit. Sed et uxor eius cum filio ac filia non multo interiacente spatio obiit. Cum itaque se, excepto uno filio parvulo, omnibus bonis suis defraudatum videret, coepit miser deorum iras expavescere et, quod haec omnia alicuius dei offensione pateretur, mente tractare.

In that country there was a certain influential man whose son had joined with the others in this conspiracy, and who had collected in his father's house the booty which he had captured at that place. Thereafter his possessions began to decrease and he began to lose his flocks and his household possessions. The son himself was stricken by divine vengeance and died, and after a brief interval his wife, his son and his daughter also died. When the father saw that he had become bereft of all that he had possessed with the exception of one little son, he began, in his misery, to fear the anger of the gods and to imagine that he was suffering all these calamities because he had offended some god.

Qua de re, sicut moris est ibi, quendam adiit divinum, rogans, ut, cuius dei offensam haberet, sorte perquireret et, qualiter eum placare deberet, ipsi indicaret. Agens itaque ille quae circa cultum huiusmodi observare solebat, omnes deos illorum ipsi placatos esse, respondit, deum vero christianorum illi omnimodis infensum. "Christus," inquit, "sic te habet perditum. Et quia quodlibet illorum quod illi consecratum fuerat in domo tua manet reconditum, invenerunt te omnia mala haec quae perpessus es, nec poteris ab his liberari, donec illud in domo tua manserit." Hoc ille audito mente pertractans sollicita, quid illud esse posset, de filio suo recordatus est, quod ex spoliis supra dictis quendam librum in domum suam advexerit. Qua de re horrore nimio et terrore perculsus, et quia sacerdotis tunc ibi deerat praesentia, quid de eodem libro faceret omnimodis nescius, secum quoque illum longius retinere nullatenus ausus, tandem vix reperto consilio, in conspectu eum populi, qui in eadem villa manebat, attulit et quae passus sit retulit. Cumque se omnes ignaros consilii super hac re dicerent et tale aliquid in domo sua recipere vel habere pertimescerent, ipse eum diutius apud se retinere obstupescens, honeste compositum ad quandam ligavit sepem, denuntians, ut quique vellet eum inde sumeret, et pro reatu commissi domino Iesu Christo voluntariam satisfactionem vovit. Quem librum quidam christianorum exinde sublatum in sua advexit. Ex cuius ore etiam ista cognovimus. Qui postea magnae fidei et devotionis extitit, ita ut psalmos quoque apud nos postea memoriter sine litteris didicerit.

Thereupon, following the local custom, he consulted a soothsayer and asked him to find out by, the casting of lots which god he had offended and to explain how he might appease him. After performing all the customary ceremonies, the soothsayer said that all their gods were well disposed towards him, but that the God of the Christians was much incensed against him. "Christ," he said, "has ruined you. It is because there is something hidden in your house which had been consecrated to Him that all the evils that you have suffered have come upon you; nor can you be freed from them as long as this remains in your house." On hearing this he considered anxiously what it could be, and he remembered that his son had brought to his house as part of the aforementioned booty a certain book. On this account he was stricken with horror and fear, and because there was no priest at hand, he knew not what to do with this book, and, as he dared not keep it any longer in his house, he at length devised a plan and showed the book openly to the people who were in the same hamlet, and told them what he had suffered. When they all said that they knew not how to advise in regard to this matter and were afraid to receive or keep anything of the kind in their houses, he feared greatly to retain it in his own house, and he fastened it up carefully and tied it to a fence with a notice attached stating that whoever wished might take it. For the offence that he had committed he promised also to make voluntary amends to the Lord Jesus Christ. One of the Christians took the book thence and carried it to his own house. This we ascertained from his own statement. Later on he showed such faith and devotion that when with us he learned to say the Psalms without reading them.

Taliter ergo et ceteri sive morte sive peste et damno rerum suarum puniti sunt. Et liquido omnibus patuit, quod, quia sanctum Dei pontificem et suos inhoneste tractare et spoliare praesumpserant, gravissimam domini nostri Iesu Christi senserint ultionem.

In like manner were the rest punished, either by death or plague, or by the loss of their property, and it was made manifest to all that they had received due punishment from our Lord Jesus Christ because they had presumed to outrage and plunder God's holy bishop and his companions.

Post haec itaque locus ille septem fere annis sine sacerdotali fuit praesentia. Pro qua re dominus et pastor noster Anskarius nimio merore anxius, christianae religionis fidem ibi coeptam perire non sufferens, et maxime filiolo suo, quem supra memoravimus, Herigario condolens, quendam anachoretam Ardgarium nomine illas in partes direxit et ut specialius eidem adhaereret praecepit. Ipse itaque illo adveniens, officiose ab ipso susceptus est Herigario, et christianis qui ibi aderant magnum suae praesentiae exhibuit gaudium. Coeperuntque, sicuti primo egerant, ea quae Dei sunt devote quaerere et ritum christianitatis libenti animo custodire. Nemo quoque incredulorum eius praedicationi audebat resistere, quia, qua poena multati fuerint qui servos Dei inde expulerant, mente pavida meminerant.

For nearly seven years afterwards there was no priest in this place, and for this reason our lord and pastor Anskar was afflicted with great sorrow, and, as he could not bear that the Christian religion which had begun to be established there should perish, and because he grieved greatly for his dear son Herigar, whom we have already mentioned, he sent a hermit named Ardgar into those parts, and specially directed him to attach himself to Herigar. On his arrival he was courteously received by Herigar and his presence brought great joy to the Christians who were there. These began again to do as they had done before, namely, to search diligently for the things of God and to observe with a willing mind the customs of the Christian religion. None of the unbelievers was able to withstand his preaching, because they remembered with fear the punishment that had come upon those who had expelled God's servants from this place.

Suggestione quoque praefati Herigarii, regis qui tunc erat iussu et licentia, publice coepit Dei celebrare mysteria. Qui videlicet fidelissimus vir Herigarius tempore, quo sacerdotalis ibi deerat praesentia, multa ab infidelibus sustinuit obprobria, sed largiente divina gratia signis caelestibus eius petitione verae fidei declarata sunt praeconia. Ex quibus, uti promisimus, aliqua hic interserere curavimus, quo eius fidei invictus declaretur animus.

On the suggestion of Herigar, and with the command and permission of the king who was then reigning, he began to celebrate the divine mysteries in public. This most faithful man (Herigar) endured many reproaches at the hands of unbelievers during the time when there was no priest present there; but by the help of divine grace and as a result of his prayers the true faith was proclaimed and accompanied by signs from heaven. Some of these, in accordance with our promise *have added to our narrative in order that his invincible fidelity may be made manifest.

Quadam namque vice ipse in quodam sedebat placito, scena in campo ad colloquium parata. Ubi cum inter alia collocutionum verba illi deos suos laudassent, quorum favore prospera sibi multa provenirent, et illi, quod solus a consortio omnium inani fide aberraret, verbis multiplicibus improperarent, ipse, ut erat fervens spiritu, respondisse illis fertur: "Si tanta est de divina maiestate dubietas, quod tamen dubium esse nullo modo deberet, probemus miraculis, quis sit maioris potentiae, vestri multi quod dicitis dii, an meus solus omnipotens dominus Iesus Christus. Ecce tempus adest pluviae" — siquidem tunc pluvia imminebat —; "invocate vos nomina deorum vestrorum, ne pluvia super vos descendat, et ego invocabo dominum meum Iesum Christum, ne aliqua stilla pluviae me contingat, et si quis in hac parte se invocantes exaudierit, ipse sit deus." Hac itaque facta inter se conventione, cum illi omnes in una parte sederent, ipse vero cum uno puerulo in altera, coepit unusquisque eorum invocare deum suum; ille quoque invocabat dominum Christum. Et descendens immensa de caelo pluvia ita omnes illos aquis infudit, ut quasi in flumine cum vestimentis iactati viderentur, et etiam folia ramorum de umbraculo ibi facto super ipsos magno casu decidentia virtute divina illos oppressos ostenderent. Super ipsum vero et puerum qui cum eo erat nec una descendit pluviae gutta. Quo facto, confusis illis et admirantibus: "Ecce," inquit, "videtis, quis sit deus. Nolite me, infelices, ab eius cultura revocare, quin potius ab erroribus vestris confundimini et veritatis viam discite."

On one occasion he himself was sitting in an assembly of people, a stage having been arranged for a council on an open plain. In the course of a general discussion some praised their own gods, by whose favour they had secured great prosperity, whilst others heaped reproaches upon him because he alone, by accepting a worthless creed, had separated himself from them all. He then, being fervent in spirit, is said to have replied, "If there be so great uncertainty in regard to the divine majesty, which nevertheless ought not to be called in doubt by anyone, let us prove by miracles who is the more powerful, the many beings whom ye call your gods or my one Almighty Lord Jesus Christ. See, rain is at hand," -- a shower was then imminent -- "call upon the names of your gods and ask that no rain fall upon you, and I will ask my Lord Jesus Christ that not a drop of rain may touch me, and he who on this occasion has regard to those who call upon him let him be God." This was mutually agreed, and as all the rest sat on one side, he and one small boy sat on the other side, and each of them began to invoke his own god, whilst he invoked the Lord Christ. Thereupon a great stream of rain descended, and they were so completely soaked that it seemed as though they and their garments had been thrown into a river. Even the foliage from the branches with which their meeting place had been constructed, fell upon them and thereby proved to them that it was by divine power that they were overcome. On himself and the boy who was with him, not a single drop fell. When this happened they were confused and astonished. "Ye see," said Herigar, "who is God. Do not, unhappy men, try to draw me away from His worship, but rather be confounded and, renouncing your errors, learn the way of truth."*

Alio quoque tempore contigit, ut dolorem in tibia sua sustineret nimium, ita ut non aliquo modo se movere a loco in quo erat posset, nisi portaretur. Cum hanc ergo diutius sustineret molestiam, coeperunt multi ad eum causa visitandi venire, et quidam adhortationibus, quo pro salute sua diis sacrificaret, commonere, quidam improperiis, quod sine deo esset, lacessire, et idcirco eum salute carere. Cum itaque haec saepius agerentur, et ipse constanter malis eorum suggestionibus resisteret, postremo non ferens eorum calumniam, respondit, nequaquam se a vanis simulacris auxilium petere velle, sed a domino suo Iesu Christo, qui posset in momento, si velit, ab infirmitate sua eum sanare. Et ascitis ilico domesticis suis, ut ad suam eum deferrent ecclesiam, praecepit. Ubi positus, coram cunctis qui astabant supplices ad Dominum preces effudit, dicens: "Domine mi Iesu Christe, ut sciant isti miseri, quia tu es Deus solus et non [est] alius praeter te, da mihi servo tuo in hac hora pristinam corporis mei sanitatem, ut videntes inimici magnalia tua de suis erroribus confundantur et ad cognitionem tui nominis convertantur. Fac, quaeso, quod peto propter nomen tuum sanctum, quod est benedictum in saecula, ne sit confusio confidentibus in te, Domine." Post quam vocem, divina eum medicante gratia, confestim sanissimus est redditus. Sicque de ecclesia ipsa per semet ipsum egressus, pro salute sua Deo gratias agebat, et in fide Christi convalescens, magis magisque incredulos confundebat.

On another occasion it happened that Herigar was suffering great pain in his leg, so that it was impossible for him to move out of his place except when he was carried. When he had endured this distress for some time, many persons came to visit him, some of whom urged him to sacrifice to the gods in order to regain his health, whilst others assailed him with jeers, saying that his illness was due to the fact that he had no god. When this had occurred on several occasions and he had strenuously resisted their evil suggestions, and when at length he could no longer bear their reproaches, he replied that he would not seek aid from vain images but from his Lord Jesus Christ who, if he wished, could cure him in a moment of his sickness. He then summoned his servants and told them to carry him to his church. When he had been placed there he poured out his supplications to the Lord in the presence of all the bystanders and said: "My Lord Jesus Christ grant to me thy servant now my former health in order that these unhappy men may know that Thou art the only God and that there is none beside Thee, and in order that my enemies may behold the great things that Thou doest, and may turn in confusion from their errors and be converted to the knowledge of Thy name. Accomplish, I beseech Thee, that which I ask for the sake of Thy holy name, which is blessed for evermore, that they who believe in Thee may not be confounded, O Lord." Having said this he was forthwith healed by the grace of God, and was made completely well. He, accordingly, left the church unaided and rendered thanks to God for his health, and, strengthened in the faith of Christ, he more and more confounded those who disbelieved.

Per idem fere temporis accidit, ut etiam quidam rex Sueonum nomine Anoundus, eiectus regno suo, apud Danos exul fuerit. Qui fines regni quondam sui denuo repetere cupiens, coepit ab ipsis auxilium quaerere, spondens, quod, si se sequerentur, multa eis possent donaria provenire. Proponebat enim eis vicum memoratum Birca, quod ibi multi essent negotiatores divites et abundantia totius boni atque pecunia thesaurorum multa. Ad illum itaque vicum se eos promittebat ducturum, ubi sine sui exercitus damno multo suae necessitatis fruerentur commodo. Illi ergo promissis muneribus delectati et thesaurorum adquisitione avidi, in auxilium eius expeditorum ad pugnam hominum viginti et unam naves impleverunt et cum eo destinaverunt. Ipse vero de suis naves habebat undecim. Exeuntes ergo de Danis, ad vicum insperate venerunt memoratum. Et forte tunc rex ipsorum longius inde aberat, et principes ac populi multitudo congregari non poterant. Tantum supradictus Herigarius, praefectus ipsius loci, cum eis qui ibi manebant negotiatoribus et populis praesens aderat. In magna ergo angustia positi, ad civitatem, quae iuxta erat, confugerunt. Coeperunt quoque diis suis, immo daemonibus, vota et sacrificia plurima promittere et offerre, quo eorum auxilio in tali servarentur periculo.

About the same time it happened that a certain Swedish king named Anoundus had been driven from his kingdom, and was an exile amongst the Danes. Desiring to regain what had once been his kingdom, he sought aid of them and promised that if they would follow him they would be able to secure much treasure. He offered them Birka, the town already mentioned, because it contained many rich merchants, and a large amount of goods and money. He promised to lead them to this place where, without much loss to their army, they might gain that which they wanted. Enticed by the promised gifts and eager to acquire treasure, they filled twenty-one ships with men ready for battle and placed them at his disposal; moreover he had eleven of his own ships. These left Denmark and came unexpectedly upon the above mentioned town. It so happened that the king of the town was absent and the chiefs and people were unable to meet together. Only Herigar, the prefect of this place, was present with the merchants and people who remained there. Being in great difficulty they fled to a neighbouring town and began to promise and offer to their gods, who were demons, many vows and sacrifices in order that by their help they might be preserved in so great a peril.

Sed quia civitas ipsa non multum firma erat, et ipsi ad resistendum pauci, miserunt ad eos legatos, dextram et foedus postulantes. Quibus rex praefatus mandavit, ut pro redemptione ipsius vici centum libras argenti persolverent, sicque pacem haberent. Quod illi, ut petebatur, statim miserunt, et a rege iam dicto susceptum est. Porro Dani graviter huiuscemodi ferentes conventionem, quia non sicuti disposuerant actum fuisset, coeperunt velle super eos subito irruere et locum ipsum funditus depraedari atque incendere, dicentes, unumquemlibet negotiatorem plus ibi habere, quam sibi oblatum fuisset, et nullo modo se tantam calumniam sufferre posse. Cum haec ergo inter se agerent et ad diripiendam urbem, in quam confugerant, se praepararent, hoc quoque illis innotuit. Unde rursus pariter congregati, cum nullo modo vires haberent resistendi, nullaque eis spes esset refugii, ad vota et sacrificia maiora diis suis offerenda se invicem cohortabantur.

But inasmuch as the town was not strong and there were few to offer resistance, they sent messengers to the Danes and asked for friendship and alliance. The king beforementioned commanded them to pay a hundred pounds of silver in order to redeem Birka and obtain peace. They forthwith sent the amount asked and it was received by the king. The Danes resented this agreement, because it was not in accord with their arrangement and they wanted to make a sudden attack upon them and to pillage and burn the place because they said that each individual merchant in the place had more than had been offered to them and they could not endure that such a trick should be played upon them. As they were discussing this and were preparing to destroy the town to which the others had fled, their design became known to those in the town. They gathered together then, a second time and, as they possessed no power of resistance and had no hope of securing refuge, they exhorted one another to make vows and to offer greater sacrifices to their own gods.

Contra quos iratus fidelis Domini Herigarius: "Maledicta sint," inquit, "Deo vota et sacrificia vestra cum idolis vestris. Quam diu vultis daemonibus servire et vos ipsos ad perniciem vestri votis inanibus in paupertatem redigere? Ecce multa obtulistis et ampliora vovistis. Insuper et centum libras argenti dedistis. Quid profuit vobis? Ecce omnia quae habetis veniunt diripere. Uxores vestras et filios ducent captivos, civitatem et vicum igni succendent, et vos gladio peribitis. Quid ergo prosunt vobis simulacra vestra? Ad quam vocem illi omnes perterriti et quid agerent nescii, unanimiter responderunt: "Salus nostra et consilium in tua sit deliberatione, et quicquid nobis suggesseris procul dubio faciemus." Quibus ille: "Si," inquit, vota spondere vultis, vovete et reddite domino Deo omnipotenti, qui regnat in caelis, et cui ego in conscientia pura et fide recta deservio. Ipse omnium dominus est, et in voluntate eius omnia sunt posita, nec est qui eius dicioni possit resistere. Si itaque eius auxilium toto corde petieritis, omnipotentiam ipsius vobis non defuturam sentietis." Accepto itaque ab eo consilio, cuncti unanimes et voluntarii exeuntes, sicut sibi consuetudinis erat, in campum, pro liberatione sui ieiunium et elemosinas domino Christo devoverunt.

Herigar, the faithful servant of the Lord, was angry with them and said, "Your vows and sacrifices to idols are accursed by God. How long will ye serve devils and injure and impoverish yourselves by your useless vows. You have made many offerings and more vows and have given a hundred pounds of silver. What benefit has it been to you? See, your enemies are coming to destroy all that you have. They will lead away your wives and sons as captives, they will burn our city and town and will destroy you with the sword. Of what advantage are your idols to you?" As he said this they were all terrified and, as they knew not what to do, they replied all together: "It is for you to devise plans for our safety, and whatever you suggest we will not fail to perform." He replied: "If you desire to make vows, vow and perform your vows to the Lord God omnipotent, who reigns in heaven, and whom I serve with a pure conscience and a true faith. He is Lord of all, and all things are subject to His will, nor can anyone resist His decree. If then ye will seek His help with your whole heart ye shall perceive that His omnipotent power will not fail you." They accepted his advice and in accordance with custom, they all went out of their own accord to a plain where they promised the Lord Christ to fast and to give alms in order to secure their deliverance.

Interim rex praefatus cum Danis agere coepit, ut sorte perquirerent, utrum voluntate deorum locus ipse ab eis devastandus esset. "Multi," inquit, "ibi sunt dii potentes et magni, ibi etiam ecclesia olim constructa est, et cultura Christi a multis ibi christianis excolitur, qui fortissimus est deorum et potest sperantibus in se quoquo modo vult auxiliari. Necessario ergo quaerendum est, utrum divina ad hoc voluntate incitemini." Quod illi, quia sic apud eos moris erat, nequaquam abnuere potuerunt. Quaesitum est igitur sortibus et inventum, quod cum sua hoc prosperitate nullatenus perficere possent, neque locum ipsum eorum depraedationi a Deo concessum. Iterum quaesitum est, in quam partem ituri essent, ubi sibi pecuniam adquirerent, ne forte vana spe frustrati ad sua vacui remearent. Ceciditque sors, quod ad urbem quandam longius inde positam in finibus Slavorum ire deberent.

Meanwhile the king proposed to the Danes that they should enquire by casting lots whether it was the will of the gods that this place should be ravaged by them. "There are there," he said, "many great and powerful gods, and in former time a church was built there, and there are many Christians there who worship Christ, who is the strongest of the gods and can aid those who hope in Him, in any way that He chooses. We must seek to ascertain therefore whether it is by the will of the gods that we are urged to make this attempt." As his words were in accord with their custom they could not refuse to adopt the suggestion. Accordingly they sought to discover the will of the gods by casting lots and they ascertained that it would be impossible to accomplish their purpose without endangering their own welfare and that God would not permit this place to be ravaged by them. They asked further where they should go in order to obtain money for themselves so that they might not have to return home without having gained that for which they had hoped. They ascertained by the casting of the lot that they ought to go to a certain town which was situated at a distance on the borders of the lands belonging to the Slavonians.

Hoc ergo illi, videlicet Dani, quasi divinitus sibi imperatum credentes, a loco memorato recesserunt et ad urbem ipsam directo itinere properarunt. Irruentesque super quietos et secure habitantes improvise, civitatem illam armis coeperunt, et captis in ea spoliis ac thesauris multis, ad sua reversi sunt. Rex vero ille, qui ad eos depraedandos venerat, pace cum eis foederata, argentum, quod ab eis nuper acceperat, reddidit et apud eos aliquandiu resedit, volens genti suae reconciliari. Sicque Domini gratia propter fidem servi sui Herigarii populum illius loci ab hostium incursu liberans, bonis suis restituit.

The Danes then, believing that this order had come to them from heaven, retired from this place and hastened to go by a direct route to that town. Having made a sudden attack upon its people, who were living in quiet and peace, they seized it by force of arms and, having captured much spoil and treasure, they returned home. Moreover the king who had come with the object of plundering the Swedes, made peace with them and restored the money that he had recently received from them. He remained also for some time with them as he wished to become reconciled to their nation. Thus did the good Lord, on account of the faith of his servant Herigar, free the people of this place from the attack of their enemies and restore to them their possessions.

Quo facto, ipse in conventu populi publico eandem rem proposuit et, ut, quis deus esset, intentius perviderent, monuit: "Heu, miseri," dicens, "vel iam nunc intellegite, quod vanum sit a daemonibus auxilium petere, qui non possunt tribulantibus subvenire. Suscipite fidem domini mei Iesu Christi, quem probastis Deum verum esse, qui vobis nullum habentibus refugium suae miserationis tribuit solatium. Nolite ultra culturam superstitiosam quaerere et inani sacrificio idola vobis placare. Verum Deum, qui omnium quae in caelis et in terris sunt dominatur, colite et ipsi vos subicite ipsiusque omnipotentiam adorate!" Denique ipse post haec tanto alacrior quanto frequentibus Domini beneficiis in fide robustior factus, publice ubicumque aderat, partim exasperando, partim suadendo, virtutem Domini et fidei gratiam cunctis nuntiabat. Sicque bonum certamen usque ad finem suae perduxit vitae.

After these occurrences Herigar brought forward a proposal in a public assembly and advised that they should try more earnestly to ascertain who was God. "Alas, wretched people," he said, "ye now understand that it is useless to seek for help from demons who cannot succour those who are in trouble. Accept the faith of my Lord Jesus Christ, whom ye have proved to be the true God and who in His compassion has brought solace to you who have no refuge from sorrow. Seek not any more after superstitious worship, or to appease your idols by useless sacrifice. Worship the true God who rules all things in heaven and earth, submit yourselves to Him, and adore His almighty power." His own faith having been strengthened by the abounding goodness of the Lord, he was the more ready to come forward both publicly and otherwise, and at one time by reproach, at another time by persuasion, he declared unto them the power of the Lord and the benefits resulting from faith in Him. And thus he continued the good fight even to the end of his life.

Consummatoque boni operis cursu, languore ingravescente, astante iam dicto Ardgario sacerdote, divinae commendatus clementiae, communione sacra percepta, feliciter in Christo obiit. De cuius fidei constantia multa adhuc dici poterant, sed, quia brevitati studuimus, haec [dicta] sufficiant.

When at length his good deeds were complete and his weakness had increased, having been commended to the mercy of God in the presence of the priest Ardgar, and having received the Holy Communion, he departed this life happily in Christ. Much more might be said concerning the constancy of his faith, but this must suffice, inasmuch as we desire our narrative to be brief.

Illis quoque temporibus apud eos matrona quaedam fuit valde religiosa, quam nulla umquam improborum perversitas a fidei suae potuit rectitudine evertere. Cui frequenter in quacumque necessitate positae, ut more eorum idolis sacrificaret, suggestum est; sed illa immobilis fidei suae munia non reliquit; vanum esse dicens, a simulacris mutis et surdis auxilium quaerere, et abominabile sibi videri, ut his quibus in baptismo renuntiaverat denuo intenderet et sponsionem quam Christo promiserat falleret. "Si enim malum est," inquit, "hominibus mentiri, quanto magis Deo? Et si bonum est inter homines fidem constare, quanto magis qui fidem Domini accipit nullatenus ab ea debet immutari neque vanitatem veritati miscere? Dominus," inquit, "meus Iesus Christus omnipotens est, ipse mihi, si in eius fide perseveravero, et sanitatem et omnia quibus indiguero bona secundum voluntatem suam praestare poterit."

At that time there was amongst the Swedes a very pious matron, whom the frowardness of wicked men had been unable to turn aside from the true faith. It was frequently suggested to her, when she was placed in any difficult position, that she should, in accordance with their custom, offer sacrifices to idols, but she remained unmoved and did not abandon the performance of her religious duties. She declared that it was useless to seek for help from dumb and deaf images and that she thought it detestable to do again the things that she had renounced in her baptism and to fail to perform the promise that she had made to Christ. If it be an evil thing to lie to men how much worse is it to lie to God? And if it be a good thing that faith should be preserved amongst men how much greater is the obligation that rests upon one who receives the faith of the Lord to continue firm and not to mingle falsehood with truth? "The Lord," she said, "even my Jesus Christ, is omnipotent, and if I continue to believe in Him, He can give me health and everything that I need according to His good pleasure."

Praedicta itaque religiosa femina nomine Frideburg, in bonitate vitae et fidei constantia laudabilis, dies vitae suae usque ad tempus perduxit senectutis. Cumque iam appropinquare dies suae crederet mortis, et post discessum domni Gauzberti nullus ibi tunc adesset sacerdos, ipsa amore officii, quod audierat viaticum esse christianorum, de vino aliquid emptum in quodam reservari fecit vasculo; filiae suae etiam in fide religiosae demandans, ut, si quando ei tempus ultimum instaret, de ipso vino, quia sacrificium non habebat, ei in ós distillaret, ut vel sic Domini gratiae exitum suum commendaret.

This devout woman, whose name was Frideburg, who was deserving of praise for the goodness of her life and the constancy of her faith, continued even to old age. When she believed that the day of her death was approaching, and no priest had come there since the death of Gautbert, desiring the due performance of the ceremony which she had heard was the "viaticum" of Christians, she caused some wine that she had bought to be reserved in a certain vessel. She further requested her daughter, who was also a devout woman, that when her last moments came, as she had not the sacrifice she should drop some of the wine into her mouth and thus commend her departure to the mercy of the Lord.

Illud itaque vinum tribus fere annis apud eam conservatum est, sicque contigit, illuc praedictum adventasse sacerdotem Ardgarium. Quo ibi posito, ipsa quamdiu vires habuit religionis suae devotionem exercuit, missarum sollemnia et salutaria monita sedule ab eo exquirens. Verum inter haec languore se praeoccupante, coepit infirmari. Et ita sollicita de obitu suo, memoratum ad se accersiri fecit presbiterum, et accepto de manu eius optato viatico, feliciter migravit ad Dominum.

She kept this wine with her for nearly three years by which time the priest Ardgar had arrived there. After his appointment she performed her religious duties as long as she retained her strength, and she sought at his hands the customary rites and helpful admonition. Meanwhile weakness overtook her and she became sick. Being anxious, in view of her death, she caused the priest to be summoned, and having received from his hand the viaticum she departed with joy to the Lord.

Ipsa vero elemosinis semper intenta, quia in saeculi quoque rebus dives erat, filiae suae praedictae Catlae nomine iniunxerat, ut post suum ex hac luce discessum cuncta quae illius erant in pauperes dispensaret. "Et quia hic minus pauperes inveniuntur, post obitum," inquit, "meum, cum tibi primo oportunitas evenerit, venditis omnibus quae hic dispensata non fuerint, sume tecum argentum et vade ad Dorstadum. Ibi sunt ecclesiae plurimae et sacerdotes ac clerici, ibi indigentium multitudo. Illó adveniens, quaere, qui rite doceant, fideles, quomodo ea dispenses, et pro animae meae remedio omnia in elemosinam distribue."

She had ever been intent on almsgiving and, as she was rich in this world's goods, she had enjoined her daughter Catla that, after her departure from this life, she should distribute all that she possessed amongst the poor. "And because," she said, "there are here but few poor, at the first opportunity that occurs after my death, sell all that has not been given away and go with the money to Dorstadt. There are there many churches, priests, and clergy, and a multitude of poor people. On your arrival seek out faithful persons who may teach you how to distribute this, and give away everything as alms for the benefit of my soul."

Post excessum itaque matris filia quae mater iusserat strenue adimplevit. Arreptoque itinere perveniens ad Dorstadum, religiosas ibi exquisivit feminas, quae cum ea loca sancta circuirent et, quid cuique dispensari deberet, eam instruerent. Cum ergo quadam die causa dispensandi loca sancta peragrarent, et medietas iam distributa esset, ipsa sociis suis dixit: "Nunc iam lassae sumus; melius est, ut aliquid nobis de vino ematur, unde refocilari possimus, et sic demum coepta peragamus." Datis igitur ad hoc 4 denariis, et viribus resumptis, quod coepere peregerunt. Quibus completis, ipsa ad hospitium suum rediens, saccum, in quo argentum fuerat, in quodam loco vacuum posuit, sed, largiente superno munere, denuo ipsum locum adiens, sicuti antea fuerat plenum invenit. Quae tanto obstupefacta miraculo, ascitis ad se, quae cum ea prius ierant, religiosis feminis, quid sibi contigerit, ostendit. Coram quibus quid inibi esset computans, tantundem pretii esse invenit, quantum illo advexerat, exceptis 4 denariis.

After the death of her mother the daughter diligently accomplished everything that she had ordered. She took her journey to Dorstadt, and on her arrival she sought out some devout women who accompanied her to the holy places in the town and told her what to give to each person. On a certain day as they were visiting the holy places for the purpose of distributing charity, when half had already been distributed, she said to her companion, "We are already weary, we had better buy some wine wherewith to refresh ourselves so that we may accomplish the work that we have begun. She provided, therefore, four denarii for this purpose, and having recovered their strength they finished their task. When it was completed and she was returning to her lodging, she placed the empty bag which had contained the money, in a certain spot, but, as a result of divine intervention, when she came again to the spot she found that the bag was as full as it had been before. Amazed at so great a miracle, she summoned the devout women who had gone with her and explained to them what had happened to her. In their presence she reckoned up the money that was in the bag and found that it was exactly the sum that she had brought thither with the exception of the four denarii.

Consilio itaque ab eis accepto, ivit ad sacerdotes, qui ibi probabiliores videbantur, et id ipsum eis innotuit. Qui gratiam Dei pro tanta eius bonitate laudantes, quod eius labori ac bonae intentioni Dominus retribuerit, intimabant. "Quia," inquiunt, "matri tuae oboediens fuisti et fidem tuam circa eam illibatam servasti et, tanti itineris labore suscepto, elemosinam illius strenue implesti, Dominus omnium bonorum retributor pro mercedis retributione et necessitatis tuae subsidio ista tibi contulit. Ipse est nempe omnipotens et omnibus sufficiens nullius indiget. Ipse quoque omnia, quae pro eius nomine a fidelibus illius in necessitates pauperum ac servorum illius distributa fuerint, in caelesti regno recompensabit. Quod ita esse, ne aliquo modo dubitares, et ne te census dati distributio peniteret, hoc te Dominus miraculo certificare dignatus est. Hoc etiam signo, quod mater tua cum Domino salva sit, firmiter crede; hoc miraculo admonita, tu quoque tua pro Christo dare ne timueris, certa, quod tibi a Domino recompensabuntur in caelis. Ista ergo tibi a Deo donata tua sunt, et tuo arbitrio, quomodocumque volueris, ea dispensabis. Nam ea quae in usus tuos acceperas ipse tibi reddere noluit, quia ea tantum sua benignitate retribuit, quae pro eius amore in pauperes illius distributa fuerint.

At their suggestion she went to the priests who were of repute in that place and told them what had happened. They rendered thanks to God for His great goodness, and said that the Lord had thus repaid her toil and her good intention. "Forasmuch," they said, "as you have obeyed your mother and have kept your pledge to her unimpaired, and, by undertaking this toilsome journey, have accomplished her generous purpose, the Lord of all good, who repays and rewards, hath given you this in order to supply your own needs. He is almighty and self-sufficient and is in need of nothing. He will repay in His heavenly kingdom everything that is distributed by His faithful followers to supply the needs of the poor and of His servants. The Lord hath deigned to assure you by a miracle that this is so, lest you should doubt or repent having distributed your treasure. By this same sign be assured that thy mother is safe with the Lord, and, admonished by this miracle, fear not to give up your property for the sake of Christ, knowing that the Lord will repay you in heaven. This is God's gift to you, and it is for you to distribute in accordance with your own will. That which you have taken and used for your own purposes He would not restore, for in His kindness He gave back only that which out of love for Him had been distributed amongst the poor."

Igitur post excessum praedicti viri Herigarii iam memoratus sacerdos Ardgarius amore solitariae, quam ante duxerat, vitae ab illis partibus egressus, locum suum repetiit. Sicque denuo christiani ibi positi sacerdotali sunt praesentia destituti. Qua ré manifesto patuit indicio, quod ad corroborandam fidem praefati viri Herigarii necnon et supra dictae matronae, pariterque ut exitum eorum divinae commendaret clementiae, et quod fideliter desideraverant, mysterium videlicet sacrae communionis, pro ultimo viatico perciperent, iam dictus anachoreta Ardgarius ad illas partes destinatus fuerit.

The priest Ardgar, after the death of Herigar, then moved by the desire to lead a solitary life as he had formerly done, departed from those parts and sought again his own place. Thus were the Christians who lived here deprived once again of the presence of a priest. In this way it became clearly manifest that the hermit Ardgar had been providentially sent to these parts in order that he might strengthen the faith of Herigar and of the matron above mentioned, and might commend their departure to the mercy of God and that, in accordance with their constant desire, they might receive the sacrament of the Holy Communion to serve as their final viaticum.

Verum inter haec superius comprehensa contigit, bonae memoriae Hludowicum serenissimum imperatorem, divino ordinante iudicio, vitae praesenti decessisse. Post cuius obitum cum de regni divisione magna fieret perturbatio, pastoris quoque nostri aliquo modo labefactari coepit legatio. Nam cum cella supradicta Turholt in partem cessisset venerandi regis Karoli, ipse eam a servitio, quod pater suus disposuerat, amovit et vobis bene cognito dedit Ragnario. Pro qua ré cum et a fratribus suis gloriosissimis regibus et a multis quoque aliis saepius fuisset admonitus, et ipse eorum petitioni nullatenus assentiret, iam dictus pater noster multiplicibus tunc atteri coepit necessitatibus et indigentiis. Unde contigit, ut fratres vestri, qui hic tunc cum eo aderant, ad vestram societatem redierint, et multi quoque alii causa paupertatis eum derelinquerint. Ipse tamen cum paucis, qui cum eo substiterant, prout potuerat se agebat, et, licet in paupertate degens, iniunctum sibi officium nequaquam deserere voluit.

While the events above related were occurring it came to pass by divine ordering that the emperor Ludovic, of happy memory, departed this life. When, after his death, a great disturbance arose in connection with the division of the kingdom the status of our pastor as an (imperial) delegate was weakened. For when the above mentioned monastery of Turholt had come into the possession of King Charles, he set it free from the servitude which his father had ordained and gave it to Raginar, who is well known to you. On this account his brothers, the most noble kings, and many others also besought him frequently, but he refused to heed their requests, and our father began to be worried by many needs and distresses. Thus it came about that your brethren who were with him here at that time returned to your society and many others also left him on the ground of poverty. He, however, continued to live as he best could with the few who remained with him; and, though he was very poor, he would not abandon the task that had been assigned to him.

Dominus quoque humilitatem eius et patientiae fortitudinem conspiciens, quia cor regis in manu Domini est, clementissimi domini et senioris nostri Hludowici regis, qui post patrem suum huius regni gubernacula suscepit, ad hoc animum incitavit, ut quaerere inciperet, unde ei solacium subsistendi facere posset, quo legationis suae mandatum perficeret. Et quia in hac provintia cellam nullam huic legationi habebat congruam, erat autem ibi iuxta episcopatus Bremensis ecclesiae tunc desolatus pastore, illum ei dare disposuit.

When the Lord beheld his humility and his patient courage -- inasmuch as the heart of the king is in the hand of the Lord -- He stirred up the mind of our most gracious lord and ruler King Ludovic, who took charge of the kingdom after his father's death, and incited him to discover how he might secure for him a comfortable subsistence, so that he might accomplish the trust committed to him. And because he possessed no monastery in this province suitable for this purpose he arranged to give him the bishopric of Bremen, which was near at hand and was at that time without a pastor.

Unde in publico conventu episcoporum ceterorumque fidelium suorum tractare cum eis coepit, utrum hoc ei facere canonica auctoritate liceret. Dominus enim et pastor noster hoc sibi periculosum esse aliquo modo formidans et, ne a quibuslibet nevo cupiditatis reprehenderetur, caute praevidens, non facile huic dispositioni assentiebat. Iubente itaque rege haec eadem res in concilio episcoporum ventilata est. Qui multis praecedentibus exemplis probaverunt, bene posse fieri, ut, quia dioecesis illa, ad quam ipse ordinatus fuerat, admodum parva erat — nam nonnisi quattuor baptismales habebat ecclesias — et haec ipsa multotiens iam barbarorum incursionibus devastata, ista ei causa solacii adiungeretur. Verum, ne in aliquo scrupulum Ferdensis pateretur episcopus, quod etiam partem de suo episcopatu ultra Albiam sumptam ipse cum Bremensi tota simul parroechia retineret, statuerunt, ut, sicut tempore domni Hludowici imperatoris primo fuerant episcopatus ipsi, et Bremensis scilicet et Ferdensis, restituerentur, et ipse teneret Bremensem; ex qua maior pars diocaesis [sic] suae sumpta fuerat, quae etiam tunc pastoris erat praesentia desolata.

Accordingly, at a public meeting of bishops and of his other faithful servants he discussed with them whether canonical law would permit of his doing this. For our lord and pastor, fearful lest this should prove dangerous to himself, and in order to guard against being blamed by any for covetousness, did not readily assent to this arrangement. By command of the king this matter was threshed out in the council of bishops. They showed by many precedents that it could easily be done, inasmuch as the diocese to which he had been ordained was very small -- it had only four churches in which baptisms were held. Moreover, this diocese had been many times devastated by the incursions of barbarians, and on this account they urged that it should be joined to the diocese of Bremen in order to afford him relief. But in order that the Bishop of Verden might not suffer injury if he (Anskar) were to retain, in addition to the whole of the Bremen diocese, that part of his own diocese which lay beyond the river Elbe, and which had been taken away, they decided that, as there had been the two dioceses of Bremen and Verden in the time of the Emperor Ludovic these should be restored and that Anskar should keep Bremen, out of which the greater part of his own diocese had been taken, the diocese of Bremen being at that time bereft of a pastor.*

Quo decreto ita ab episcopis constituto, ipse iubente rege Bremensem suscepit diocesim gubernandam; porro partem parroechiae, quae ultra Albiam ad se pertinere debebat, Waldgarius recepit tunc Ferdensis episcopus. Quod cum ita aliquandiu esset, iterum diligentius ipsa ré in alio concilio episcoporum ventilata, visum est eis, non bonum esse, ut sedes, ad quam ille ordinatus fuerat, ab alio episcopo teneretur — nam Hammaburg tunc in partem cesserat Waldgarii —, potestatem quidem regis esse dicentes, ut dioecesim parvam et admodum captivatam augeret, locum tamen ad archiepiscopalem dignitatem auctoritate apostolica firmatum nullatenus immutandum. Unanimo ergo consensu cum voluntate praedicti regis piissimi Hludowici episcopi ibi constituti censuerunt, ut sedem, ad quam consecratus fuerat, pater noster Anskarius reciperet, et si quid ultra Albiam ex Ferdensi ipse retineret dioecesi, ex Bremensis ecclesiae parroechia illius sedis restitueret episcopo. Quod ita et regio iussu et synodali episcoporum decreto, ipsius quoque Waldgarii memorati Ferdensis episcopi voluntate et assensu perfectum est.

When this decision had been confirmed by the bishops he undertook, at the command of the king, to govern the diocese of Bremen; whilst Waldgar the Bishop of Verden, took over that part of his own diocese which lay beyond the river Elbe. After this had been settled the matter was again carefully discussed in a council of bishops who thought that it was not right that the episcopal see to which he had been ordained should be held by another bishop -- for Hammaburg had at that time fallen to the share of Waldgar. They said, moreover, that it was within the king's rights to extend a small diocese and one which had been devastated, but that a place to which archiepiscopal rank had been attached by apostolic authority ought, on no account, to be transferred. With the approval of the most pious King Ludovic the bishops who were there present, unanimously decided that our father Anskar should receive the see to which he had been consecrated, and that if be retained any territory beyond the river Elbe that belonged to the diocese of Verden, he should make restitution to the bishop of that diocese out of the diocese of Bremen. This was carried into effect by the command of the king and by the decree of the episcopal synod, with the approval and consent of Waldgar, the Bishop of Verden.

Porro, cum haec agerentur, Colonia civitas, ad quam Bremensis parroechia suffraganea erat, eo tempore absque benedictione episcopali degebat. Quod quia diuturnum extitit, istud etiam sine illius loci pontificis praesentia necessario decernendum fuit. Postea tamen, consecrato ad eundem locum venerabili praesule Gunthario, hoc ipsum, dominus et pater noster ei suggerere studuit, ut sua quoque auctoritate firmaretur. Cui tamen rei ipse admodum contrarius extitit. Qua de causa postmodum, in Vurmacia civitate positis duobus regibus, Hludowico scilicet et Hlothario, coram multa episcoporum utriusque regni frequentia, praesente venerabili patre nostro, haec eadem res exposita est. Quod cum ab omnibus bene ita ordinatum probaretur, ut praedictus pontifex Guntharius hoc ipsum sua auctoritate firmaret, cuncti rogaverunt. Qui primo quidem fortiter his reniti coepit, iustum non esse multipliciter asserens, ut sedes suffraganea in archiepiscopalem verteretur, nec se debere honorem sedis sui in aliquo minuere; postremo tamen, et ipsis regibus et cunctis simul episcopis ibi aggregatis pro hoc ipso eum rogantibus et omnino causa necessitatis id licitum fore dicentibus, respondit, si apostolica auctoritate firmaretur, ex se quoque ratum esse.

When these things were being done the town of Cologne to which the diocese of Bremen was subject, was at that time bereft of a bishop. And as this had been the case for some time, this matter had to be decided without the presence of a bishop of this place. When later on the Venerable Gunthar had been consecrated as bishop of this place, our lord and father desired to put the matter before him so that it might be confirmed by his authority. Gunthar, however, was opposed to this scheme. For this reason, at a council held by the two kings Ludovic and Lothair, at Worms, at which there were present many bishops belonging to both kingdoms, including our venerable father, the same matter was brought forward. When this decision had been universally approved they all asked Bishop Gunthar to confirm and sanction it. He was at first strenuously opposed to them, and declared in many words that it was not right that a suffragan see should be transformed into an archbishopric, or that the dignity of his own see should be in any respect diminished. At length, however, when the kings and all the bishops present besought this of him, saying that it was lawful because it was necessary, he replied that he would ratify the proposal provided that it were supported by apostolic authority.

Quo responso accepto, cum etiam omnes suffraganei eius haec eadem consensissent, piissimus rex iam dictus Hludowicus, cupiens et patris sui elemosinam in omnibus augmentare et quod ipse disposuerat per omnia ratum fieri, reverentissimum Salomonem Constantiae civitatis episcopum pro hoc ipso ad sedem direxit apostolicam. Cum quo etiam dominus et pater noster Anskarius, quia ipse per se non poterat, filium suum fratrem nostrum Nordfridum misit presbiterum. Qui officiosissime a sanctissimo suscepti papa Nicolao, legationis suae mandatum ei plane et dilucide retulerunt. Qui prudenter et sollicite ea quae ab ipsis dicebantur mente pertractans et Deo inspirante pro ludicrandis animabus gentilium hanc constitutionem iustam esse decernens, voluntatem regis nostri sua auctoritate firmavit. Denique, ut ipsam rem diligentius ab eo elucubratam manifestius aperire possimus, verba ipsius interponere decrevimus.

When this reply had been received and all his suffragans had agreed, King Ludovic, who desired to extend the charitable purpose of his father and that the arrangement which he had made should be completely established, sent the most reverend Bishop Salomon, the Bishop of Constanz to the apostolic see in order to promote this object. With him our lord and father Anskar, as he could not go himself, sent his son, our brother, the priest Nordfrid. These were most kindly received by the most holy Pope Nicholas and to him they explained fully and clearly the mission with which they had been entrusted. He considered with wisdom and care the things which they told him, and, as he perceived by the help of God that this arrangement would conduce to the winning of the souls of these races, he confirmed by his own authority the wish expressed by our king. In order that we may the more clearly explain the matter, which was carefully elucidated by him, we have determined to give his own words.

Cum enim causam legationis eius et cetera superius comprehensa plene et breviter recapitulasset, deinde subiunxit: Cuius delegationis et auctoritatis et pallii acceptionis pagina nobis est a filio nostro Hludowico per Salomonem sanctissimum episcopum destinata, iuxta morem sanctae Romanae ecclesiae bullata.

After he had fully and at the same time briefly recapitulated the reason for the sending of the messengers by the king, and other matters which we have included in our previous account, he went on to say: "The written statement relating to the authority of the messengers, and to the reception of the pallium, which was sent to us from our son Ludovic by the hand of the most holy Bishop Salomon, was authenticated in accordance with the custom of the holy Roman Church.

Per cuius tenorem paginae haec ita fuisse comperimus, sicut pietas nobis iam fati regis per fidelem virum, Salomonem scilicet episcopum, intimavit. Unde nos vestigia tanti pontificis et praedecessoris nostri sequentes Gregorii omnemque ibi Deo dignam statutam providentiam agnoscentes, magnorum principum votum, Hludowici videlicet divae recordationis augusti et aequivoci eius filii excellentissimi regis, tam huius apostolicae auctoritatis praecepto quam etiam pallii datione more praedecessorum nostrorum roborare decrevimus. Quatinus tanta fundatus auctoritate praenominatus Anskarius, primus Nordalbingorum archiepiscopus, et post ipsum successores eius, lucrandis plebibus insistentes, adversus temptamenta diaboli validiores existant. Ipsumque filium nostrum iam dictum Anskarium legatum in omnibus circumquaque gentibus Sueonum sive Danorum necnon etiam Slavorum, vel in ceteris ubicumque illis in partibus constitutis divina pietas ostium aperuerit, publicam euangelizandi tribuimus auctoritatem.

"From the contents of his written statement we find that matters are even as the pious king made known to us by his trusty messenger Bishop Salomon. We therefore, following in the steps of our predecessor, the great Bishop Gregory, and recognising that the arrangements made by his foresight were deserving of divine approval, have decided to sanction the wish expressed by the great chiefs, viz., the Emperor Ludovic, of sacred memory, and his most excellent son, who bore the same name, by a writing bearing apostolic authority and by the presentation of the pallium in accordance with the custom of our predecessors. In order that Anskar may be authoritatively established as the first archbishop of the Northalbingians, and that his successors, who strive for the salvation of the nations, may be strong to resist the attack of the evil one, we appoint our son Anskar as our legate* amongst all the surrounding races of Swedes, Danes and Slavs, and amongst all others living in those parts, whichever the grace of God may open a way, and we grant him authority to preach the gospel openly.

Ipsamque sedem Nordalbingorum Hammaburg dictam, in honore sancti Salvatoris sanctaeque eius intemeratae genetricis Mariae consecratam, archiepiscopalem deinceps esse decernimus. Atque ut strenui praedicatoris episcopi post decessum crebro dicti Anskarii archiepiscopi persona tantoque officio apta eligatur semper successio, sub divini iudicii obtestatione statuimus. Verum quia Karolus rex, frater saepedicti regis Hludowici, post discessum imperatoris patris sui piae memoriae Hludowici abstulit a praenominato loco, qui dicitur Hammaburg, monasterium quod appellatur Turholt, utpote quod post partitionem inter fratres suos in regno suo coniacere videbatur, situm in occidentali Francia, quod illic genitor suus ad supplementum et victum episcopo et clericis eius dederat, coepere, sicut fertur, omnes ministri altaris recedere.

"We decree also that Hamburg, the see of the North Albingians, which has been dedicated to our holy Saviour and to Mary His undefiled Mother, should henceforth be an archiepiscopal see. We call God to witness that we decree this in order that after the death of the great preacher, Archbishop Anskar, there may ever hereafter be chosen persons worthy of this great office. But inasmuch as King Charles, the brother of Ludovic, after the death of his father the emperor, Ludovic, of pious memory, took away from Hamburg the monastery called Turholt, which his father had given to the bishop and his clergy in order to supply them with food and other necessaries, all those who ministered at the altar began to leave the place, because, after the division of the kingdom between the two brothers, it appeared to lie within his kingdom, being situated in Western France.

Deficientibus quippe necessariis sumptibus, ab ipsis recesserunt gentibus, et eadem ad gentes legatio per huiusmodi factum defecit. Ipsa quoque metropolis Hammaburg pene deserta facta est. Igitur dum haec agerentur, mortuus est dioecesis Bremensis episcopus, quae huic contigua esse dicitur. Cumque saepe dictus rex et hanc dioecesin vacantem et illam novellam institutionem cerneret deficientem, insuper et utramque hanc ecclesiam, Dei permittente occulto iudicio, per barbarorum saevitiam admodum attenuatam, quaerere coepit, qualiter praedicta Bremensis ecclesia praedictae novellae archiepiscopali uniretur ac subderetur sedi, nostro hoc votum roborante decreto. Unde per saepe nominatum venerabilem missum, Salomonem videlicet Constantiae civitatis episcopum, nobis hoc relatum est confirmandum ac postulatum est nostra auctoritate roborandum.

"When the necessary funds were no longer available they left these races, and the mission to them which had been carried on in this way, ceased: even the metropolis, Hamburg, was well nigh deserted. While these events were taking place the Bishop of Bremen, the diocese of which is said to be contiguous to this see, died. When the king perceived that this diocese was without a bishop and that the newly instituted diocese had been weakened, and that in addition the churches in both dioceses had been enfeebled by the savagery displayed by the barbarians, he began to ask whether the diocese of Bremen might be united and made subject to the new archiepiscopal see and whether his project might be authorised by our decree. Accordingly this matter was referred to us by his messenger Salomon, the venerable Bishop of Constanz, in order that we might approve it and we were asked to confirm the same by our authority.

Nos igitur id subtili perpendentes examine, animadvertimus, propter instantem necessitatem et animarum lucra in gentibus demonstrata utile fore. Omnia enim quae proficua ecclesiae probantur existere et divinis non resultant praeceptionibus licita et facienda esse non dubitamus, maxime in tam novellae christianitatis plantatione, in qua varii solent eventus contingere. Quam ob rem auctoritate omnipotentis Dei et beatorum apostolorum Petri et Pauli et hoc nostro decreto decernimus secundum reverentissimi regis Hludowici votum, ipsas praedictas dioeceses, Hammaburgensem scilicet et Bremensem, non deinceps duas, sed unam esse et vocari subdique sedi, quae praedecessoris nostri decreto archiepiscopali est munere sublimata, restituta dumtaxat de Bremensis ecclesiae rebus episcopatui Ferdensi parte inde ante ablata. Nullus vero archiepiscopus Coloniensis ullam sibi deinceps in eadem dioecesi vindicet potestatem. Quin immo et ipsi et omnibus [omnino] suademus verae religionis cultoribus, ut sacra hac legatione fungentibus adiutorio et solacio sint. Quatinus huius gratia beneficii plenam mercedem recipere mereantur ab eo qui dixit: "Ite, docete omnes gentes, et quicumque receperit vos, me recipit."

"We therefore, after carefully weighing and considering the proposal, think that it will be advantageous in view of the pressing need and in order to win souls amongst the heathen. For we doubt not that all things that are proved to be profitable to the Church and which are not opposed to divine ordinances are lawful and ought to be done, especially in a district in which the faith has so recently been introduced and in which many different issues are wont to arise. Wherefore, by the authority of Almighty God and the blessed apostles Peter and Paul, and by this our decree we decide, in accordance with the wish of King Ludovic, that these dioceses of Hamburg and Bremen shall henceforth be called not two dioceses but one diocese, and that they shall be subject to the see which was raised to archiepiscopal rank by the decree of our predecessor, provided that the diocese of Ferden receive back from the Church of Bremen that territory which before had been taken away. No archbishop of Cologne shall henceforth lay claim to any authority in this diocese. Moreover we exhort him and all who accept the true faith to assist and support those who carry out this commission, so that for their good deeds they may deserve to receive full reward from Him who said: 'Go and teach all the nations,' and 'whosoever receiveth you receiveth me.'

Itaque omnia a dilecto filio nostro rege Hludowico ad hoc Deo dignum officium deputata nostra etiam pia eius vota auctoritate firmamus. Et quia casus praeteritorum nos cautos faciunt in futurum, omnem quoque adversantem vel contradicentem atque piis nostris his studiis quolibet modo insidiantem anathematis mucrone percutimus atque perpetuae ultionis reum diabolica sorte damnamus. Ut culmen apostolicum more praedecessorum nostrorum causamque Dei pio affectu zelantes ab adversis hinc inde partibus tutius muniamus.

"We confirm by our authority therefore, all the wishes expressed by our beloved son King Ludovic, relating to this important matter. And inasmuch as what has happened in the past renders us cautious for the future, we smite with the sword of our anathema everyone who opposes, or contradicts, or tries to interfere with this our desire, and we condemn him to share with the devil everlasting vengeance. We do this in accordance with the custom of our predecessors and in our pious zeal for God, in order that we may render the exalted apostolic see more secure against the attack of all enemies."

His itaque decretis atque institutionibus papae sanctissimae Nicolai Bremensis ecclesia adiuncta et unita sedi Hammaburgensi, quae prius metropolis constituta fuerat, facta est archiepiscopalis.

By the decrees and dispositions of the holy Pope Nicholas, the Church of Bremen was joined and united to the see of Hamburg, which had formerly been made a metropolitical see and now became an archbishopric.

Verum quia de dioeceseos illius ratione ita firmata haec praeoccupando diximus — multum enim temporis fuit, ex quo sedem illam gubernandam suscepit, priusquam auctoritate apostolica firmaretur —, ad ea quae prius gesta sunt redeamus. Namque suscepta Bremensi parroechia, iterum spiritu fervere coepit intimo, quia iam tunc quid daret habebat, si quid posset in partibus Danorum pro Christi elaborare nomine. Unde frequentius Horicum adire, qui tunc solus monarchiam regni tenebat Danorum, et muneribus eum ac quibuscumque poterat obsequiis conciliare studuit, ut sua licentia praedicationis officio in regno eius frui valeret. Aliquotiens namque regia etiam legatione ad eum mittebatur, et quae ad foedera pacis et utriusque utilitatem pertinebant strenue et fideliter peragebat. Qua de re cognita fide et bonitate sancti viri, praedictus Horicus rex multo eum affectu coepit venerari et libenter eius consilio uti ac familiarissimum in omnibus habere, ita ut etiam inter secreta sua, dum de negotiis regni cum consiliariis suis tractaret, ipsi liceret interesse. Ea quoque, quae inter populum huius terrae, videlicet Saxonum, ac regnum ipsius causa foederis debebant constitui, non aliter nisi fide illius volebat firmari, hoc sibi dicens omnino fidissimum esse, quod ille ei et laudasset et spopondisset.

But inasmuch as we have spoken in advance concerning the arrangements that were made relating to this diocese -- for a long time elapsed after Anskar had undertaken the government of this see before it was settled by apostolic authority -- let us now go back to the events of an earlier period. For after he took over the diocese of Bremen and became possessed of some resources he began once more to desire vehemently that, if it were possible, he might labour on Christ's behalf amongst the Danes. For this reason he paid frequent visits to Horic, who was at that time sole monarch of the Danes, and endeavoured to conciliate him by gifts and by any possible kinds of service in the hope that he might gain permission to preach in his kingdom. On several occasions he was sent to him as an ambassador of the king and sought strenuously and faithfully to bring about a peace that should be advantageous to either kingdom. His fidelity and goodness having been thus recognised, King Horic began to regard him with great affection and to make use of his advice and to treat him in every respect as a friend; so that he was allowed to share his secrets when with his fellow counsellors he was dealing with matters relating to the kingdom. As concerning the matters which had to be arranged in order to establish an alliance between the people of this land, that is the Saxons, and his own kingdom, the king only desired that it should be guaranteed by his pledge, as he said that he had complete confidence in regard to everything that he approved and promised.

Hac itaque familiaritate potitus, coepit etiam illi persuadere, ut fieret christianus. Ille quoque omnia, quae ei ex divina intimabat scriptura, benigne audiebat et bona prorsus ac vere salutaria esse laudabat, seque his plurimum delectari ac libenter Christi gratiam velle promereri. Cui post talia vota etiam sanctissimus pater noster suggerere coepit, ut Christo domino hanc concederet benivolentiam, quod ei gratissimum foret, ut in regno suo ecclesiam fieri permitteret, ubi sacerdos omni tempore praesens adesset et verbi divini semina ac baptismi gratiam quibusque suscipere volentibus traderet. Quod ille benignissimo concessit affectu et in portu quodam regni sui ad hoc aptissimo et huic regioni proximo Sliaswich vocato, ubi ex omni parte conventus fiebat negotiatorum, ecclesiam illi fabricare permisit, tribuens locum in quo presbiter maneret; data pariter licentia, ut quicumque vellet in regno suo fieret christianus. Hac ergo domnus episcopus noster accepta licentia statim quod diu desideraverat perfecit.

When Anskar had thus gained his friendship he began to urge him to become a Christian. The king listened to all that he told him out of the Holy Scriptures, and declared that it was both good and helpful and that he took great delight therein, and that he desired to earn the favour of Christ. After he had expressed these desires our good father suggested to him that he grant to the Lord Christ that which would be most pleasing to Him, namely, permission to build a church in his kingdom, where a priest might always be present who might commit to those who were willing to receive them the seeds of the Divine Word and the grace of baptism. The king most kindly granted this permission and allowed him to build a church in a part belonging to his kingdom, called Sliaswic, which was specially suitable for this purpose and was near to the district where merchants from all parts congregated; he gave also a place in which a priest might live, and likewise granted permission to anyone in his kingdom who desired to become a Christian. When our lord bishop obtained this permission he at once did that which he had long desired.

Et constituto ibi presbitero, gratia Dei in eodem loco fructuosius crescere coepit. Multi namque ibi antea erant christiani, qui vel in Dorstado vel in Hammaburg baptizati fuerant, quorum quidam primores ipsius vici habebantur, et gaudebant facultatem sibi datam christianitatem suam observandi. Quorum exemplo multi quoque alii et viri et feminae, relicta superstitiosa idolorum cultura, ad fidem Domini conversi baptizabantur. Factumque est gaudium magnum in ipso loco, ita ut etiam gentis huius homines absque ullo pavore, quod antea non licebat, et negotiatores tam hinc quam ex Dorstado locum ipsum libere expeterent, et hac occasione facultas totius boni inibi exuberaret. Et cum multi inibi baptizati supervixerint, innumerabilis tamen albatorum multitudo exinde ad regna conscendit caelorum. Quia libenter quidem signaculum crucis recipiebant, ut catecumini fierent, quo eis ecclesiam ingredi et sacris officiis interesse liceret, baptismi tamen perceptionem differebant, hoc sibi bonum diiudicantes, ut in fine vitae suae baptizarentur, quatinus purificati lavacro salutari, puri et inmaculati vitae aeternae ianuas absque aliqua retardatione intrarent. Multi quoque apud eos infirmitatibus detenti, cum se frustra idolis pro salute sua sacrificasse viderent et a propinquis suis desperarentur, ad Domini misericordiam confugientes, christianos se fieri devovebant. Cumque accito sacerdote baptismi gratiam percepissent, statim incolumes gratia divina largiente fiebant. Sicque crevit in eodem loco Dei miseratio, et ad fidem Domini populi conversa est multitudo.

And when a priest had been established there, the grace of God began to bear much fruit in that place, for there were many who had already become Christians and had been baptized in Dorstadt or Hamburg, amongst whom were the principal people of the place, who rejoiced at the opportunity afforded them to observe their religion. Many others also, both men and women, followed their example, and having abandoned the superstitious worship of idols, believed in the Lord and were baptised. There was, moreover, great joy in that place, as the men of this place could now do what was before forbidden, and traders both from here and from Dorstadt freely sought to visit this place, and opportunity was afforded for doing much good there. And whilst many who were baptised there have survived, an innumerable host of those who were clothed in white have ascended to the heavenly kingdom. For they were willingly signed with the cross in order to become catechumens, and that they might enter the church and be present at the sacred offices; but they deferred the reception of baptism, as they judged that it was to their advantage to be baptised at the end of their life, so that, having been cleansed by water unto salvation, they might without any delay enter the gates of eternal life as those who were pure and spotless. Many also amongst them, who were overcome with sickness, when they saw that their sacrifices offered to idols in order to secure their recovery were of no avail, and when their neighbours despaired of their getting well, took refuge in the Lord's mercy and vowed that they would become Christians. When a priest had been summoned and they had received the grace of baptism, by divine help they forthwith recovered their health. In such wise did the divine compassion spread in that place and a multitude of people were converted unto the Lord.*

Inter haec vero dominus et pater noster Anskarius etiam pro gente Sueonum, eo quod sacerdotis tunc praesentia desolati essent, nimio condolens affectu, a praefato poscere coepit rege Horico sibi in omnibus familiarissimo, uti suo auxilio fines illius regni petere posset. Qui cum maxima benivolentia hanc quoque petitionem eius suscipiens, ita se per omnia facturum promisit. Qua de causa domnus episcopus noster cum praefato coepit Gauzberto pontifice de hoc ipso tractare, necessarium esse dicens, ut iterum probaretur, si forte gens illa divinitus admonita sacerdotes secum manere pateretur, ne fides Christi illis in partibus coepta eorum neglegentia aliquo modo deperiret. Praedictus vero pontifex Gauzbertus, qui et Symon, se inde expulsum rursus locum [illum] repetere non ausum respondit, nec id valde proficuum fore posse, immo magis periculosum, si denuo priorum reminiscentes aliquid perturbationis circa eum excitarent; sibi magis congruum videri, ut ille iret, qui hanc legationem primo susceperat quique benigne ibi habitus fuerat, ipse vero cum eo nepotem suum mitteret, qui ibi, si locus praedicandi inveniretur, remaneret et sacerdotali apud eos officio fungeretur.

Meanwhile our lord and master Anskar being greatly distressed on behalf of the Swedish race because it was at that time without a priest, begged King Horic, who was his intimate friend, that he might with his help make an effort to reach this kingdom. The king received this request with the utmost goodwill and promised that he would do everything to help. Accordingly the bishop began to negotiate with Bishop Gautbert, saying that a further attempt must be made to discover whether this race, having been divinely admonished, would permit priests to dwell amongst them, so that the Christian faith, which had been established in those parts, might not perish in consequence of their neglect. Bishop Gautbert, who is also called Simon, replied that, as he had been expelled from that country, he would not venture to go thither again, and that the attempt could not be advantageous, but would on the contrary be dangerous, should those who remembered what happened before raise a disturbance about him. He said that it seemed to him to be more fitting that he should go who was the first to undertake this mission and who had been kindly treated there, and that he would send with him his nephew who might remain there, should he find opportunity for preaching, and might perform the duties of a priest amongst the people.

Hoc itaque ratum inter se decernentes, coram praesentia clementissimi regis venerunt Hludowici causamque huiuscemodi ei retulerunt, atque, ut eius licentia ita fieri permitteretur, exorabant. Qui sciscitans, utrum ipsi in hac voluntate concordes fuissent, responsum a venerabili Gauzberto pontifice tale accepit: "In Dei," inquit, "servitio nos semper concordes et fuimus et sumus, et istud unanimo consensu ita fieri cupimus." Itaque serenissimus rex, in Dei causa semper voluntarius, secundum quod inter eos convenerat legationem hanc pro Christi nomine pastori nostro iniunxit religiosissimo, suae quoque partis, sicuti et pater eius fecerat, ad regem Sueonum mandata ei committens. Igitur devotissimus pater noster ad hoc iter praeparare se coepit, et, ut quantotius hoc expleret, ferventiori incitabatur spiritu.

When they had so decided, they came to King Ludovic and told him the reason for their action and begged that he would permit them to do this. He asked whether they themselves had come to an agreement, whereupon the venerable Bishop Gautbert replied: "In the service of God we are, and have always been, united, and it is our unanimous desire that this should be done." Accordingly, the king, who was ever ready to further God's work, enjoined this mission upon our holy father, in accordance with the terms they had agreed among themselves, and on his part entrusted to the bishop injunctions addressed to the king of Sweden, as his father had done before. Our good father then began to prepare for this journey and became the more eager to accomplish it with the utmost speed.

Siquidem et hoc caelitus sibi iniunctum credebat, visione quadam imbutus, quam ante praeviderat. Visum namque est ei, quod pro ipso itinere, sicut erat, valde esset sollicitus, et videbatur ei, quod ad quendam veniret locum, in quo erat structura aedificiorum magna et mansiones diversae. Ubi quidam ei obvius factus, locutus est ad eum dicens, "De itinere quod sollicitaris et de his quae sunt in corde tuo ne supra modum contristeris, quia hic quidam est propheta, qui te de his omnibus certum reddet. Et ne aliqua menti tuae super eo insideat dubitatio, dicam tibi, quis sit ille propheta. Abbas quondam clarissimus Adalhardus ipse nunc est propheta ad te a Domino missus, qui tibi ea quae proventura sunt annuntiabit." Quo ille audito exhilaratus animo, visus est illi respondisse: "Domine, ubi inveniam eum?" Et ille: "Tuo," inquit, "labore invenies eum, nec est licitum cuiquam eum tibi insinuare." Tunc visum est ei, quod iret per circuitum mansionum ipsum quaerendo et pariter in mente sua tractaret. "Si," inquit, "ille non interrogatus a me annunciaverit mihi quae sunt in animo meo, tunc verum illum prophetam comprobabo."

Moreover he believed that he was commanded by heaven to undertake it, as he was influenced by a vision which he had before seen. For in the vision he thought that he was anxious in view of this very journey and it seemed to him that he came to a place where there were large buildings and dwellings of different kinds. A certain man met him there and said, "Do not be overmuch distressed, for the journey concerning which you are anxious, for there is a certain prophet in this place who will inform you concerning all these matters. And lest in regard to this matter any hesitation should take possession of your mind, I will tell you who this prophet is: Adalhard, the once famous abbot, is the prophet whom the Lord hath sent to you to tell you the things that are to come to pass." Being greatly encouraged by what he heard in his vision, Anskar replied: "Where shall I find him, O Lord?" "You will find him," was the reply, "by your own effort, and no one may bring him to you." Then it seemed to him that he passed round the dwellings seeking for him and at the same time he said to himself, "If without my asking him he shall tell me what is in my mind, then I shall be satisfied that he is a true prophet."

Ad quandam ergo perveniens mansionem clarissimam et speciosissimam, vidit eum ibi in solio suo sedentem, et statim recognovit. Ille quoque confestim pronuncians, intentus in eum, dicere coepit: "Audite insulae, et attendite populi de longe. Dominus ab utero vocavit te, de ventre matris tuae recordatus est nominis tui. Et posuit ós tuum quasi gladium acutum, in umbra manus suae protexit te, et posuit te sicut sagittam electam; in faretra [sua] abscondit te, et dixit tibi: 'Servus meus es tu, quia in te gloriabor.'" Quo dicto, extento brachio manum dexteram ad eum coepit erigere. Ille autem, hoc viso, ad genua eius accessit, sperans eum se velle benedicere. At ille subiunxit: "Et nunc haec dicit tibi Dominus, formans te ex utero servum sibi: 'Dedi te in lucem gentium, ut sis illis in salutem usque ad extremum terrae. Reges videbunt, et consurgent principes, et adorabunt dominum Deum tuum et sanctum Israel, quia glorificabit te.'"

He went on then to a bright and beautiful dwelling, and saw him sitting on his chair and recognised him forthwith. He (the prophet) looked upon him and said immediately: "Hear, O islands, and give ear ye peoples from afar. The Lord hath called thee from the womb and from thy mother's belly; he hath remembered thy name and he hath made thy mouth as a sharp sword and hath covered thee with the shadow of his hand and hath made thee like a choice arrow. He hath hidden thee in his quiver, and hath said unto thee, 'Thou art my servant, for in thee I will be glorified.'"* Having said this he stretched out his arm and lifted his right hand to him. When Anskar saw this he advanced to his knees hoping that he would be willing to bless him. But he added these words, "Now saith the Lord that formed thee from the womb to be his servant, I have given thee to be a light to the Gentiles that thou mayest be unto them salvation even to the end of the earth. Kings shall see and princes shall rise up together and they shall worship the Lord thy God, even the Holy One of Israel, for he shall glorify thee."*

Hanc ergo visionem servus Dei cum ante profectionem illam longe vidisset, certum tenebat animo, Dei se imperio ad partes illas incitari; et maxime in verbo, quod dictum est: "Audite, insulae," quia omnis fere patria illa in insulis est constituta, et quod subiunctum est: "Eris illis in salutem usque ad extremum terrae," quia finis mundi in aquilonis partibus in Sueonum coniacet regionibus. Denique etiam verbum, quod de prophetia Hieremiae in fine commutatum est, scilicet: "quia glorificabit te," ardorem desiderii illi maximum nutriebat, quia palmam martyrii olim sibi promissam hoc significare putabat.

God's servant, having beheld this vision long before he set out on his journey, was assured that he was summoned by a divine command to go to those parts, and specially by the word that had been spoken "Hear, O islands," because almost all that country consisted of islands; and by that which had been added, "Thou shalt be unto them for salvation, even unto the end of the earth," because in the north the end of the world lay in Swedish territory. Finally the word quoted from the end of Jeremiah's prophecy: "For He shall glorify thee," encouraged his eager desire, as he thought that this referred to the crown of martyrdom that had once been promised to him.

Profectionem itaque hanc suscepturus, iam dicti regis Horici missum pariter et signum secum habuit. Qui regi Sueonum nomine Olef partis suae mandatum tale intimari iussit: servum Dei, qui ex parte Hludowici regis missus fines regni eius peteret, sibi per omnia cognitum fore, ac se in vita sua numquam tam bonum vidisse hominem nec in quolibet mortalium aliquando tantam fidem invenisse. Ideoque, cognita eius sanctissima bonitate, omnia quae ille in regno suo causa christianae religionis disponere vellet, se ei concessisse. Ipsumque petere, ut similiter in regno suo ei permitteret culturam christianitatis, quam optabat, statuere, quia ipse nihil aliud quam quod bonum et rectum foret vellet perficere.

As he was then about to set out on this journey he took with him the message and the token given him by King Horic, who directed him to give the message to the Swedish king named Olef and to say that the messenger whom King Ludovic had sent to his kingdom was well known to him and that he had never before in his life seen so good a man, nor had ever found any other human being so trustworthy. In recognition of his goodness he had allowed him to do whatever he wished in his kingdom in the interests of the Christian religion, and he (King Ludovic) begged that he would permit him to establish the Christian religion in his own kingdom, as he (Anskar) desired, for he would do nothing that would not be good and right.

Susceptum itaque peragens iter, viginti ferme diebus navigio transactis, pervenit ad Byrca. Ubi invenit regem et multitudinem populi nimio errore confusam. Instigante enim diabolo, adventum beati viri omnimodis praesciente, contigit eo ipso tempore, ut quidam illo adveniens diceret, se in conventu deorum, qui ipsam terram possidere credebantur, affuisse, et ab eis missum, ut haec regi et populis nunciaret: "Vos," inquam, "nos vobis propitios diu habuistis et terram incolatus vestri cum multa abundantia nostro adiutorio in pace et prosperitate longo tempore tenuistis. Vos quoque nobis sacrificia et vota debita persolvistis, grataque nobis vestra fuerunt obsequia. At nunc et sacrificia solita subtrahitis et vota spontanea segnius offertis et, quod magis nobis displicet, alienum deum super nos introducitis. Si itaque nos vobis propitios habere vultis, sacrificia omissa augete et vota maiora persolvite. Alterius quoque dei culturam, qui contraria nobis docet, ne apud vos recipiatis et eius servicio ne intendatis. Porro, si etiam plures deos habere desideratis, et nos vobis non sufficimus, Ericum quondam regem vestrum nos unanimes in collegium nostrum asciscimus, ut sit unus de numero deorum."

Anskar accomplished the journey on which he had set out, and after spending nearly twenty days in a ship, he arrived at Birka, where he found that the king and many of the people were perplexed by grievous errors. It happened, at the instigation of the devil, who knew beforehand of the coming of this good man, that someone had come thither and said that he had been present at a meeting of the gods, who were believed to be the owners of this land, and had been sent by them to make this announcement to the king and the people: "You, I say, have long enjoyed our goodwill, and under our protection the land in which you dwell has long been fertile and has had peace and prosperity. You have also duly sacrificed and performed the vows made to us, and your worship has been well pleasing to us. But now you are keeping back the usual sacrifices and are slothful in paying your freewill offerings; you are, moreover, displeasing us greatly by introducing a foreign god in order to supplant us. If you desire to enjoy our goodwill, offer the sacrifices that have been omitted and pay greater vows. And do not receive the worship of any other god, who teaches that which is opposed to our teaching, nor pay any attention to his service. Furthermore, if you desire to have more gods and we do not suffice, we will agree to summon your former King Eric to join us so that he may be one of the gods."

Hoc ergo diabolicum mandatum publice denunciatum in adventu domni episcopi mentes cunctorum perturbabat, et error nimius ac perturbatio corda hominum confuderat. Nam et templum in honore supra dicti regis dudum defuncti statuerunt et ipsi tamquam deo vota et sacrificia offerre coeperunt. Adveniens itaque illuc domnus episcopus, ab amicis suis quondam ibi cognitis quaerere coepit, quomodo regem super hac re interpellaret. Qui omnes toto annisu contradicentes, asserebant, nihil omnino ea vice legationem eius proficere posse, sed, si aliquid haberet pretii, ea ratione illum dare debere, ut vivus inde evaderet. Quibus ille: "Non," inquit, "pro vitae meae redemptione aliquid hic daturus sum, quia, si Dominus meus ita disposuerit, pro eius nomine hic paratus sum et tormenta subire et mortem pati." Cum ergo pro hac re in maxima esset positus anxietate, tandem accepto consilio regem ad suum invitavit hospitium. Cui convivium exhibens, dona quae potuit obtulit et legationis suae mandata retulit. Nam et antea per missum Horici et per fideles domni episcopi, qui ibi manebant, causa adventus ipsius eidem regi denunciata fuerat.

This devilish announcement, which was publicly made on the arrival of the bishop, disturbed the minds of all, and their hearts were deceived and disquieted. For they had resolved to have a temple in honour of the late king, and had begun to render votive offerings and sacrifices to him as to a god. When, then, the bishop came thither, he asked his friends whom he had formerly known there how he might speak to the king on this matter. They all, with one accord, deprecated his doing so, and said that for the time being this mission could effect nothing, and that if he had anything of value with him be should give it to the king so that he might escape with his life. He replied, "For the saving of my life would I give nothing, for, if my Lord shall so ordain, I am ready to submit to torments and to suffer death for His name." Being in great uncertainty in regard to this matter, he acted on the advice that he received, and invited the king to partake of his hospitality. Then, as a fellow-guest, he offered what gifts he could and gave him the things with which he had been entrusted, for the cause of his coming had already been explained to the king by Horic's messenger, and by the bishop's friends who resided there.

Delectatus itaque et caritatis eius benivolentia et munerum datione, se quidem quae ille suggesserat gratanter velle, respondit. "Antea tamen hic," inquit, "fuerunt clerici, qui populari hinc seditione, non regio iussu, eiecti sunt. Quapropter et ego hanc legationem vestram confirmare nec possum nec audeo, priusquam sortibus deos nostros consulam et populi quoque super hoc voluntatem interrogem. Sit missus tuus in placito mecum proximo, et ego pro te loquar populo. Et, si quidem diis fautoribus illi tuae consenserint voluntati, quod quaesisti prosperabitur. Sin autem, et hoc tibi notum faciam." Sic quippe apud eos moris est, ut quodcumque negotium publicum magis in populi unanimi voluntate quam in regia constet potestate. Hoc ergo pastor noster devotissimus responso regis accepto, totum se convertit ad Domini refugium, ieiuniis et orationibus vacans atque in contritione et afflictione cordis semet ipsum in conspectu Dei humilians.

The king was delighted with his kindness and liberality, and said that he gladly agreed to what he had proposed. "In former time," he said, "there have been clergy who have been driven out by a rising of the people and not by the command of the king. On this account I have not the power, nor do I dare, to approve the objects of your mission until I can consult our gods by the casting of lots and until I can enquire the will of the people in regard to this matter. Let your messenger attend with me the next assembly and I will speak to the people on your behalf. And if they approve your desire and the gods consent, that which you have asked shall be successfully carried out, but if it should turn out otherwise, I will let you know. It is our custom that the control of public business of every kind should rest with the whole people and not with the king." When our good pastor received the king's reply he turned to the Lord for refuge, and gave up his time to fasting and prayer, and with heartfelt contrition he humbled himself before God.

Verum ipso inter has pressurarum angustias posito, cum dies placiti appropinquaret, quadam die inter sacra missarum sollemnia, dum sacerdos altari astans mysteria sancta benediceret, illi in terram prostrato caelestis effusa est inspiratio.

While he was in this difficult position and the time for the assembly drew near, he was one day engaged in the service of the Mass, and while the priest was standing by the altar and was blessing the sacred mysteries, a divine inspiration came upon him as he prostrated himself on the ground.

Siquidem Spiritus sancti dono interius roboratus et fiducia maxima in animo confortatus, cognovit, omnia sibi proventura uti vellet. Unde eidem sacerdoti sibi in omnibus familiarissimo post missam denuntiavit, nihil se trepidationis habere debere, quia secum gratia Dei comitaretur. Cui interroganti, quomodo hoc sciret, divinitus sibi inspiratum respondit. Quam mentis eius illustrationem frater ille satis recognovit, quia taliter eum divinitus consolari multis ante probavit indiciis. Hanc ergo animi eius fiduciam statim rei confirmavit eventus.

Strengthened then, by the gift of the Holy Spirit, and endued with the most complete confidence, he recognised that all would turn out as he desired. Accordingly, when the Mass was finished, he declared to this same priest, who was his most intimate associate, that he ought to have no fear, for God Himself would be his helper. When the priest asked how he knew this he replied that his knowledge was divinely inspired. The brother was able to recognise this divine illumination, as he knew that he had been divinely inspired in many previous instances, and the result speedily justified his confidence.

Nam rex, congregatis primo principibus suis, de hac patris nostri legatione cum eis tractare coepit. Qui sortibus quaerendum statuerunt, quae super hoc deorum esset voluntas. Exeuntes igitur more ipsorum in campum, miserunt sortes; ceciditque sors, quod dei voluntate christiana religio ibi fundaretur. Quod factum unus ex primoribus, amicus domni episcopi, statim ei innotuit et, ut consolaretur animo, admonuit, dicens: "Confortare et viriliter age, quia deus voluntati et legationi tuae non abnuit." Sicque ipse, fiducia sumpta, spiritu interiori laetificatus, exultabat in Domino.

As soon as his chiefs were assembled the king began to discuss with them the mission on which our father had come. They determined that enquiry should be made by the casting of lots in order to discover what was the will of the gods. They went out, therefore, to the plain, in accordance with their custom, and the lot decided that it was the will of God that the Christian religion should be established there. When this happened, one of the chief men, who was a friend of the bishop, told him forthwith and bade him be comforted, and said, "Be strong and act with vigour, for God has not denied your wish nor rejected your mission." He then became of good courage and rejoicing in spirit exulted in the Lord.

Deinde cum dies placiti advenisset, quod in praedicto vico Byrca habitum est, sicut ipsorum est consuetudo, praeconis voce rex, quae esset eorum legatio, intimari fecit populo. Quo illi audito, sicut erant antea errore confusi, diversa sentire et tumultuare coeperunt. Quibus ita perstrepentibus, consurgens unus, qui erat senior natu, in medio plebis, dixit: "Audite me, rex et populi. De cultura istius dei pluribus nostrum bene iam est cognitum, quod in se sperantibus magnum possit praestare subsidium. Nam multi nostrum iam saepius et in marinis periculis et in variis necessitatibus hoc probaverunt. Quare ergo abicimus, quod necessarium nobis et utile scimus? Aliquando nempe quidam ex nobis Dorstadum adeuntes, huius religionis normam profuturam sibi sentientes, spontanea voluntate suscipiebant. Nunc multae interiacent insidiae, et pyratarum infestatione periculosum valde nobis iter illud factum est. Quod ergo tam longe positum prius sollicite quaerebamus, hic nobis modo oblatum quare non suscipimus? Et qui eius dei gratiam nobis in multis utilem probavimus, quare servos eius nobiscum manere non libenter assentiamus? Attendite, populi, consilium vestrum et nolite abicere utilitatem vestram. Nobis enim, quando nostros propitios habere non possumus deos, bonum est huius dei gratiam habere, qui semper in omnibus potest et vult ad se clamantibus auxiliari."

When the day for the assembly which was held in the town of Birka drew near, in accordance with their national custom the king caused a proclamation to be made to the people by the voice of a herald, in order that they might be informed concerning the object of their mission. On hearing this, those who had before been led astray into error, held discordant and confused opinions. In the midst of the noise and confusion one of the older men amongst them said: "Listen to me, O king and people. In regard to the worship of this God it is well known to many of us that He can afford much help to those who place their hope in Him. For many of us have proved this to be the case on several occasions when in peril by sea and in other crises. Why, then, do we reject that which we know to be both needful and serviceable? Some of us who on various occasions have been to Dorstadt have of our own accord adopted this form of religion, believing it to be beneficial. Our way thither is now beset by those who lie in wait for us and is rendered dangerous by the attacks of pirates. Why then do we not take that which is brought to us and which, when it was at a distance, we sought eagerly to obtain? We, who have frequently proved that the help afforded by this God can be useful to us, why should we not gladly agree to continue as his servants? Consider carefully, O people, and do not cast away that which will be to your advantage. For, inasmuch as we cannot be sure that our gods will be favourably disposed, it is good for us to have the help of this God who is always, and under all circumstances able and willing to succour those who cry to Him."

Hoc ergo ita perorante, omnis multitudo populi unanimis effecta, elegit, ut secum et sacerdotes essent, et quae competebant mysteriis Christi apud eos sine contradictione fierent. Rex itaque surgens a placito, statim cum misso domni episcopi suum direxit nuncium, mandans populi unanimitatem ad suam voluntatem conversam; sibique hoc per omnia placere, necdum tamen se plenam licentiam ei concedere posse, donec in alio placito, quod erat in altera parte regni sui futuram, id ipsum populis ibi positis nuntiaret. Tunc iterum bonae memoriae pater noster consueta sua requirens subsidia, divinam clementiam intentius exorabat; cum ecce placiti tempus advenit, et rex praeconis voce legationem domni episcopi atque omnia pariter quae in priori placito dicta et acta fuerant intimari fecit. Divina ergo providentia largiente, omnium corda ita adunata sunt, ut prioris placiti consensum cuncti laudarent et se quoque his assentire velle modis omnibus faterentur.

When he had finished speaking all the people unanimously decided that the priests should remain with them, and that everything that pertained to the performance of the Christian mysteries should be done without let or hindrance. The king then rose up from amongst the assembly and forthwith directed one of his own messengers to accompany the bishop's messenger, and to tell him that the people were unanimously inclined to accept his proposal and at the same time to tell him that, whilst their action was entirely agreeable to him, he could not give his full consent until, in another assembly, which was to be held in another part of his kingdom, he could announce this resolution to the people who lived in that district. Once again, then, our good father sought, as was his custom, for divine assistance, and eagerly besought God's mercy. When the time for the assembly came and the king had caused to be proclaimed by the voice of a herald the object for which the bishop had come, and all that had been said and done at the previous assembly, by divine providence the hearts of all became as one, so that they adopted the resolution passed by the former assembly and declared that they too would give their entire and complete assent.

Hoc itaque facto, convocato ad se rex domno episcopo quae fuerant gesta retulit. Sicque omnium unanima voluntate et consensu decrevit, ut apud eos et ecclesiae fabricarentur, et sacerdotes adessent, et quicumque vellet de populo absque contradictione christianus fieret. Dominus autem et pastor noster praedictum nepotem venerabilis Gauzberti episcopi Erimbertum nomine manibus regis commendavit, ut suo auxilio et defensione munitus mysteria divina ibidem ageret. Cui etiam rex in praefato vico atrium unum ad oratorium dedit fabricandum; domnus quoque episcopus presbitero ad habitandum alterum cum domo emit. Praebensque idem rex benignissimum circa domnum episcopum dilectionis suae favorem, fidelissimum quoque in omni parte suis circa christianae religionis cultum se fore velle promisit. Sicque per Domini gratiam rite omnibus peractis, domnus episcopus ad sua reversus est.

When this had been done the king summoned the bishop and told him what had occurred. The king accordingly, with the goodwill and approval of all, determined that churches might be built among the people, and that priests might come to them and that whoever so desired might become a Christian without let or hindrance. Our lord and pastor then commended to the care of the King Erimbert the nephew of the venerable Bishop Gautbert, in order that, with his help and protection, he might there perform the sacred mysteries, and to him the king granted permission to build a hall to serve as a place of prayer in the town already mentioned; the bishop also bought another courtyard, together with a house in which the priest might live. The king displayed further his affectionate regard for the lord bishop and promised that in every district he would show the utmost kindness to his companions who were concerned with the observance of the Christian religion. When, then, by the Lord's grace everything had been duly accomplished the bishop returned to his own house.

Porro angustiam maximam mentis, quam in ipso perpessus est itinere, dum illud iter pararetur, Domino revelante pater noster sanctissimus ante praescivit. Visum namque est illi quadam nocte, quod tempus esset passionis Domini, et quod ille praesens adesset, cum dominus Iesus Christus a Pilato duceretur ad Herodem et rursus ab Herode ad Pilatum, denique cum a Iudeis et militibus sputa et obprobria patiens, per omnia membra verberibus, ut ipsi videbatur, afficeretur, ipse non sufferens illum sic puniri accurrens, opposuit se post dorsum eius verberantibus, omniaque verbera, quae illi infligebantur, ipse in corpore suo susciperet, excepto, quod statura procerior, capite illi eminentior videbatur, et idcirco illud defendere non poterat. Hanc itaque visionem miles invictus Christi, quid significaret, prius non cognovit, quam de hoc itinere reversus mente tractavit, quanta opprobria et irrisiones ibi sustinuerit et in quanta angustia fuerit quantasque blasphemias in Deum illatas ibi sustulerit. Nam quantum ad eius pertinuit animum, ibi ille sine dubio pro Christo passus est, et ibi Christus in servo suo prius sibi illata denuo sustinuit improperaria. Porro quod caput illius defendere non poterat, hoc significare putabat, quia caput Christi Deus, quod passiones, quas sancti in hoc mundo pro Christo sustinent, partim ad ipsam etiam Dei pertineant maiestatem, quas ipse in se quodammodo compatiendo suscipiens, ad tempus quidem tolerat, sed quandoque districte iudicabit; sicut scriptum est: Mihi vindictam, ego retribuam, dicit Dominus.

While preparations were being made for his journey our good father foresaw in advance, by divine revelation, the mental anguish which he afterwards endured during his journey; for one night he saw, as in a vision, that it was the time of our Lord's passion and that he was himself present when the Lord Jesus Christ was led from Pilate to Herod, and again from Herod to Pilate, and when He endured the spitting and insults at the hands of the Jews and the soldiers, and it seemed to him that he was himself scourged all over because he would not suffer Him to be so punished, but came forward and gave his back to the scourgers and received in his own body the blows that were inflicted on Him, His head only being excepted because, being taller of stature, He seemed to reach beyond him and he could not therefore protect His head. Christ's invincible soldier did not understand what this meant till, on his return from this journey, he considered how much insult and derision he had borne and in what great straits he had been placed and what blasphemies against God he had there endured. For, in so far as he was himself concerned, he undoubtedly suffered there on Christ's behalf and Christ in His servant bore again the reproaches that were directed against Himself. Furthermore, he thought that the fact that he was not able to protect His head signified that the head of Christ is God and the sufferings which the saints endure in this world on Christ's behalf, pertain in part to the majesty of God who, in virtue of His sympathy, endures them for a time, but will some day severely judge, even as it is written: "Vengeance is mine, I will repay, saith the Lord."*

Nec praetereundum quoque videtur, qualiter Domini virtus post hanc profectionem iam dictis Sueonibus patefacta sit. Gens enim quaedam longe ab eis posita, vocata Cori, Sueonum principatui olim subiecta fuerata; sed iam tunc diu erat, quod rebellando eis subici dedignabantur. Denique Dani hoc scientes, tempore supra dicto, quo domnus episcopus iam in partes Sueonum advenerat, navium congregata multitudine, ad eandem perrexerunt patriam, volentes et bona eorum diripere et sibi eos subiugare. Regnum vero ipsum quinque habebat civitates. Populi itaque inibi manentes, cognito eorum adventu conglobati in unum, coepere viriliter resistere et sua defendere. Dataque sibi victoria, medietate populi Danorum caede prostrata, medias quoque naves eorum diripuerunt, auro et argento spoliisque multis ab eis acceptis. Quod audiens praedictus rex Olef populusque Sueonum, volentes sibi nomen adquirere, quod facere possent quae Dani non fecerint, et quia sibi etiam antea subiecti fuerant, innumerabili congregato exercitu, illas adierunt partes.

Nor should we omit to mention how, after the completion of this journey, the power of the Lord was manifested to the Swedes. For a certain people named Cori had in former time been in subjection to the Swedes, but had a long while since rebelled and refused to be in subjection. The Danes, being aware of this, at the time when the bishop had come into Swedish territory, collected a large number of ships, and proceeded to this country, eager to seize their goods and to subject them to themselves. Their kingdom contained five towns. When the inhabitants knew of their coming they gathered together and began to resist manfully and to defend their property. Having obtained the victory they massacred half the Danes and plundered their ships, obtaining from them gold and silver and much spoil. On hearing this, King Olaf and the Swedes, who wished to win for themselves the reputation that they could do what the Danes had not done, and because this people had formerly been subject to them, collected an immense army and proceeded to these parts.

Et primo quidem improvise ad quandam urbem regni ipsorum vocatam Seeburg, in qua erant septem milia pugnatorum, devenientes, penitus illam devastando et spoliando succenderunt. Exinde confortati animo, dimissis navibus, iter quinque dierum arripientes, ad aliam urbem ipsorum, quae Apulia dicebatur, effero corde properabant. Erant autem in ea urbe quindecim milia hominum bellatorum. Cum itaque illo advenissent, conclusis ipsis in civitate, isti a foris urbem debellare, illi de intus coepere viriliter repugnare; illi intrinsecus defendebant, isti exterius impingebant. Sicque transierunt dies octo, ut omni die a mane usque ad vesperam dimicantes bello instarent, et multi hinc et inde caderent, neutra tamen pars victoriam obtineret: cum ecce nono die populus Sueonum diutina caede fatigatus coepit angustari, et timido corde expavescens, hoc solum cogitare, quomodo inde evaderent. "Hic," inquiunt, "non proficimus, et naves nostrae longius absunt." Nam quinque dierum, ut praediximus, iter erat ad portum, in quo naves eorum stabant.

In the first instance they came to a town in their kingdom called Seeburg. This town, which contained seven thousand fighting men, they ravaged and despoiled and burnt. They left it with strengthened hopes and, having sent away their ships, set out on a five-days' journey and hastened with savage intent to another of their towns called Aputra in which there were fifteen thousand fighting men. When they reached it, these were shut up in the town, and whilst the one party vigorously attacked the town from outside, the other party defended it from within. In this way eight days went by with the result that, though they fought and waged war from morning till night, and many fell on both sides, neither side obtained the victory. On the ninth day the Swedes, being exhausted by the daily slaughter, began to be distressed, and in their terror considered only how they might get away. "Here," they said, we effect nothing and we are far from our ships." For, as we have said, it was five days' journey to the port which contained their ships.

Cum ergo, quid sibi esset agendum, nimium turbati omnimodis nescirent, quaerendum sortibus statuerunt, utrum dii eorum eis vellent auxiliari, ut vel victoriam caperent vel vivi inde evaderent. Missis itaque sortibus, neminem deorum, qui eis subsidio esse vellet, repperire potuerunt. Quod cum denunciaretur in populo, ululatus et gemitus immensus exortus est in castris, omnisque virtus ab eis recessit. "Quid," inquiunt, "infelices acturi sumus? Dii recesserunt a nobis, et nullus eorum adiutor est nostri. Quo fugiemus? Ecce naves nostrae longius sunt positae, fugientibusque nobis, isti insequentes ad internetionem [sic] nos delebunt. Quae ergo nobis erit spes?" Cum itaque in tanta essent angustia positi, quidam negotiatorum, memores doctrinae et institutionis domni episcopi, suggerere eis coeperunt: "Deus," inquiunt, "christianorum multotiens ad se clamantibus auxiliatur et potentissimus est in adiuvando. Quaeramus, an ille nobiscum esse velit, et vota ei placita libenti animo spondeamus." Omnium itaque rogatu supplici missa est sors, et inventum, quod Christus eis vellet auxiliari.

As they were greatly disturbed and knew not what they should do, they resolved to enquire by casting lots whether their gods were willing to aid them either to obtain a victory or to get away from the place where they were. Having cast lots they failed to discover any god who was willing to aid them. And when this was announced to the people there arose much outcry and lamentation in their camp, and all their courage left them. "What," said they, "shall we, unhappy people, do? The gods have departed from us and none of them will aid us. Whither shall we flee? Our ships are far away, and if we flee (those in the city) will follow after us and will utterly destroy us. What hope have we?" When they were in this great difficulty some merchants, who remembered the teaching and instruction given by the bishop, offered them advice. "The God of the Christians," they said, "frequently helps those who cry to Him and His help is all powerful. Let us enquire whether He will be on our side, and let us with a willing mind promise offerings that will be agreeable to Him." Accordingly, at their unanimous request, lots were cast and it was found that Christ was willing to help them.

Quod cum publice denunciatum cunctis innotuisset, omnium corda ita subito roborata sunt, ut confestim ad urbem expugnandam intrepidi vellent accedere. "Quid," inquiunt, "nunc nobis formidandum quidve pavendum est? Christus est nobiscum; pugnemus et viriliter agamus, nihil nobis obstare poterit. Nec deerit nobis certa victoria, quia potentissimum deorum nostri adiutorem habemus." Conglobati ergo omnes, laeto et forti animo ad debellandam profecti sunt urbem. Cumque in circuitu astantes pugnam inire vellent, ab his qui intrinsecus erant postulatum est, ut copia eis daretur loquendi. Quod cum rex Sueonum annuisset, illi subsecuti sunt: "Nobis iam pax magis quam pugna placet, et foedus vobiscum inire cupimus. Et primo quidem quicquid ex spoliis Danorum praeterito anno in auro et armis adquisivimus, vobis pro munere foederis damus. Deinde pro unoquoque hominum in hac urbe constitutorum dimidiam libram argenti offerimus, et insuper censum, quem antea solebamus, vobis persolvimus, et datis obsidibus, abhinc subiecti et obaudientes, sicuti antea fuimus, vestro imperio esse volumus." Cum haec itaque oblata fuerint, necdum tamen animi iuvenum sedari poterant, verum alacriores facti et absque metu imperterriti pugnare tantum desiderantes, armis se urbem et omnia quae haberent vastaturos ipsosque captivos abducturos dicebant. Rex vero et principes saniori consilio dextras ab eis accipientes, foedus inierunt, et thesauris innumerabilibus atque obsidibus 30 sibi collatis, cum gaudio ad sua reversi sunt.

When this had been publicly notified, the hearts of all were forthwith so greatly encouraged that they wished to proceed immediately to make a bold attack on the town. "What," said they, "have we now to fear or dread? Christ is with us; let us fight and behave like men; nothing can withstand us, nor shall we fail to secure certain victory, for we have the mightiest of the gods as our helper." When all were gathered together with courage and joy to attack the town, and they had invested it and were eager to commence the fight, those inside asked that an opportunity for speech be afforded them, and when the Swedish King had agreed, they immediately said, "We desire peace rather than fighting, and we wish to enter into an agreement with you. In the first place we are prepared to give you for the sake of securing an agreement all the gold and the arms that we took as spoil from the Danes last year. Furthermore, we offer half a pound of silver for each individual man now in this town, and in addition we will pay you the tribute which we formerly paid and will give hostages, for we desire henceforth to be subject and obedient to your rule, as we were in former time. When this offer had been made, the passions of the young men could not be assuaged, but, being eager for action and devoid of fear, they desired only to fight and said that they would destroy by force of arms the town and all that the people possessed, and would carry them off as captives. The king, however, and his chief men, were of a wiser opinion, and, having accepted their offer and entered into an agreement with them, they gladly returned home, taking with them countless treasures and the thirty hostages that were provided.

Denique pace inter eos foederata, statim Sueones Christi domini nostri omnipotentiam collaudantes eiusque magnificentiam viribus totis, quod vere magnus super omnes deos esset, praedicantes, quid ipsi, per quem tantam obtinuissent victoriam, vovere deberent, sollicite quaerere coeperunt. Unde a christianis edocti negotiatoribus, qui simul aderant, Christo domino placitum devoverunt ieiunium, ita ut ad sua reversi, postquam domi septem dies essent, alios septem omnes pariter a carne abstinerent, sed et post hoc quadraginta diebus evolutis, ipsi quoque unanima conventione quadraginta sequentes similiter a carne abstinentiam agerent. Quod et factum est; omnesque qui ibi affuerant hoc statutum libenti perfecerunt animo. Multi etiam post haec reverentia et amore Christi apud eos ieiuniis, quae christiani observabant, insistere et elemosinis, quia hoc Christo gratum didicere, quoslibet pauperes adiuvare coeperunt. Sicque favore omnium praedictus Erimbertus sacerdos libere apud eos quae Dei sunt agere, et cunctis Christi potentiam laudantibus, religionis divinae in illis partibus devotio augmentum sui ab eo tempore sine ullius contradictione coepit habere.

When at length peace had been established between the two peoples, the Swedes extolled with utmost zeal the omnipotence and glory of Christ our Lord and declared that He was greater than all other gods. They began also to ask with solicitude what they ought to give to him, by whom they had obtained so great a victory. At the suggestion of some Christian merchants who were present at the time they promised that they would observe a fast that would be acceptable to the Lord Christ, and accordingly when they returned, after spending seven days at home they all abstained from eating flesh for another seven days. Moreover, when forty days had elapsed they unanimously agreed to abstain from eating flesh for the forty days following. This was done, and all who were present carried out their resolve with willing minds. After this, many in their reverence and love for Christ, began to lay stress upon the fasts observed by Christians and upon alms-giving, and began to assist the poor because they had learnt that this was pleasing to Christ. Thus with the goodwill of all did the priest Erimbert accomplish amongst them the things that pertained to God, and, whilst all applauded the power of Christ, the observance of the divine religion from that time forward increased in these parts and encountered opposition from no one.

Inter haec vero divino contigit iudicio, ut pyratarum infestatione memoratus Horicus rex, quibusdam propinquis eius regnum ipsius invadere conantibus, bello interemptus sit. Cum quo pariter omnes primores terrae illius, qui olim domno episcopo familiares et amici habebantur, gladio interierunt. Deinde post haec constituto in regno ipsius Horico iuniore, quidam eorum quos ille tunc habebat principes, et minus antea domno cogniti fuerant episcopo, persuadere ei coeperunt, ut ecclesia apud eos facta destrueretur, et religio christianitatis ibi coepta annullaretur, dicentes, deos suos sibi iratos esse, et quod ideo tanta eos mala invenerint, quia alterius et ignoti dei apud se culturam receperint. Qua de re comes praefati vici, Sliaswich videlicet, nomine Hovi, qui huic religioni praecipue resistebat et ad destruendam christianitatis fidem regem provocabat, ecclesiam ibi factam iussit claudi religionemque christianitatis ibidem prohibuit observari. Unde et presbiter, qui ibi aderat, persecutionis acerbitate compulsus, inde recessit.

Meanwhile it happened by divine judgment that King Horic was killed in war in a disturbance caused by pirates whilst his relations were attempting to invade his kingdom. Together with him all the chief men of that land, who had formerly been acquaintances and friends of the bishop, perished by the sword. When at length the younger Horic had been established in the kingdom, some of those who were then his chief men and had not been so well known to the bishop, tried to persuade him that the church that had been built amongst them should be destroyed, and that the Christian religion should be abolished; for they said that their gods were angry and that these great evils had come upon them because they had accepted the worship of another and an unknown god. Accordingly the headman of the village of Sliaswich, whose name was Hovi, who was specially opposed to this religion, urged the king to destroy the Christian faith, and he ordered the church that had been built there to be shut and forbade the observance of the Christian religion. On this account the priest who was there retired thence, being forced to do so by the bitter persecution.

Pro hac itaque re domnus episcopus nimium sollicitus et admodum tristis effectus fuerat, quia nullum tunc cum Horico iuniore de amicis habebat, quos antea largissimis donationibus sibi familiares adquisierat, per quos eum ad Domini voluntatem conciliare posset. Unde, quia humano destitutus fuerat, ad divinum solito more concurrit auxilium. Nec spes eum sua fefellit. Consolatus est quippe eum Dominus spiritali in animo consolatione, et certus omnino factus est, quod nullo modo, ut hostes Christi machinabantur, religio ibi coepta deperiret. Quod ita Domino annuente non multo post contigit. Nam cum pro hac eadem causa ad praedictum regem ire disponeret, Domini praeveniente gratia, idem rex, expulso prius de vico memorato iam dicto comite, ita ut numquam postea in eius gratiam redire potuerit, ad domnum episcopum suum gratis direxit legatum, mandans, ut sacerdotem suum ad propriam remitteret ecclesiam; non se minus quam seniorem Horicum Christi velle gratiam promereri asserens domnique episcopi amicitiam obtinere. Quo facto, cum ipse quoque reverentissimus pastor noster ad eiusdem regis praesentiam cum adiutorio Burghardi illustrissimi comitis venisset, qui etiam antea apud Horicum seniorem adiutor illi in omnibus fuerat et apud regem utrumque bene poterat, quia propinquus ipsorum erat, tanta gratia a iuniore susceptus est Horico, ut statim ei omnia, quae antecessor eius causa christianitatis in regno suo fieri permiserat, ipse quoque concederet. Insuper etiam, quod antea nefandum paganis videbatur, ut clocca in eadem haberetur ecclesia, consensit. In alio quoque vico regni sui Ripa vocato similiter locum, ubi ecclesia fabricaretur, tribuit et, ut ibi sacerdos praesens adesset, suae potestatis licentiam dedit.

On this account the bishop was rendered very anxious and not a little sad because of the friends whom he had formerly attached to himself by generous gifts. There were none at the court of the younger Horic, by whose instrumentality he might win him to do what the Lord desired. Being then deprived of human aid, he hastened, as his custom was, to seek for divine assistance. Nor did he fail to secure that for which he hoped, for the Lord strengthened him with spiritual consolation and he became assured that the religion which had begun to be established (in Sweden) would not perish, as the enemies of Christ were planning. By the help of the Lord matters turned out in the following way soon afterwards. When on this account he was arranging to go to the king, the Lord anticipated his action and the headman was expelled from the above-mentioned village and had no prospect of being received back into favour, whereupon the king kindly sent his messenger to the bishop and asked him to send back his priest to his church. He at the same time declared that he, no less than the elder Horic, desired to deserve Christ's favour and to secure the friendship of the bishop. When then our venerable pastor came into the presence of the king, having as his helper the most noble Burghard, who had formerly assisted the elder Horic in all matters and had great influence with both kings because he was their relation, the king showed his pleasure in receiving him by permitting him immediately to do everything connected with the Christian religion which his predecessor had formerly allowed to be done. Moreover, he agreed that there should be a bell in the church, the use of which the pagans regarded as unlawful. In another village called Ripa, situated within his kingdom, he likewise gave a site for the erection of a church and granted permission for a priest to be there.

Denique dum haec agerentur, praedictus venerabilis Gauzbertus episcopus ad gentem Sueonum quendam misit presbiterum nomine Ansfridum, qui ex gente Danorum oriundus a domno Ebone ad servitium Domini educatus fuerat. Qui cum illo advenisset, memoratus Erimbertus sacerdos exinde reversus, et ille ibi cum multa omnium ambitione tribus aut eo amplius annis demoratus est. Post hoc vero audito domni Gauzberti obitu, ipse quoque exinde reversus et apud nos aliquandiu conversatus, infirmitatis molestia correptus, aggravescente dolore defunctus est. Quo facto, domnus episcopus non sufferens fidem christianitatis ibi coeptam deperire, suum illuc presbiterum Ragenbertum nomine mittere disponebat. Qui cum ad hoc satis idoneus et tantae profectioni valde esset voluntarius, dum ad portum memoratum Sliaswich, in quo naves cum negotiatoribus, qui cum eo ituri erant, constabant, pergeret, diabolica machinatione fortuitu in via Danorum latrocinantium insidiis circumactus et his quae habebat spoliatus, die assumptionis sanctae Mariae ipse quoque in bonae voluntatis cursu feliciter consummatus est.

While these things were being done the venerable Bishop Gautbert sent to the Swedes a priest called Ansfrid, who was of Danish descent and had been trained by Ebo for the service of the Lord. When he came thither he and the priest Erimbert, who had returned thence, continued there for three or four years and won the respect of all. But when he heard of the death of Gautbert, he returned, and having spent some time with us was seized with sickness, and after suffering much pain he died. Whereupon the bishop, who would not allow the Christian faith which had arisen there to perish, arranged to send thither a priest named Ragenbert. He was specially fitted for this task and was most willing to undertake the journey, but while he was on his way to the port of Schleswig, where there were ships and merchants who were to make the journey with him, by the contrivance of the devil it happened that he was waylaid by Danish robbers and despoiled of all that he had, and on the Day of the Assumption of St. Mary he too, while endeavouring to carry out his good intentions, made a happy end.

Quod factum cum domni episcopi animum nimio affecisset maerore, nequaquam tamen a coepta retrahi potuit voluntate; verum non multo post ad hoc opus alium ordinavit presbiterum, ex gente quoque Danorum progenitum, nomine Rimbertum. Quem cum ad illas partes pro Christi nomine destinasset, benigne ibi a rege et a populo susceptus, divina apud eos mysteria, largiente Domino, libere hactenus celebravit. Denique et ipsi, sicut et ceteris, quos inter paganos ante constituerat, denuntiavit sacerdotibus, ut nullius aliquid concupiscerent neque peterent, sed ut magis exemplo beati Pauli apostoli ipsi quoque manibus suis laborarent et victu ac vestimento contenti essent, pie eos adhortatus est. Quibus tamen ipse et sequacibus eorum quicquid necessarium habebant, insuper et si quid pro amicis adquirendis dandum erat, de suo abundanter ministrabat.

His death caused great distress to the bishop, but he could in no wise be hindered from carrying out his purpose, and soon afterwards he ordained for this work a priest named Rimbert, whose ancestors were of Danish extraction. When he had sent him in Christ's name to those parts he was kindly received there by the king and the people, and by the help of the Lord he celebrated without restraint the divine mysteries in their midst. To him, as to all the other priests whom he had before appointed to live among the pagans, Anskar gave strict orders that they should not desire nor seek to obtain the property of anyone, but he affectionately exhorted them that after the example of the Apostle St. Paul they should labour with their hands and be content with food and raiment. He, however, gave them and those who followed them in abundance out of his own possessions all that they wanted, and in addition whatever they needed to give away in order to secure friends.

Porro inter has multiplices variasque angustiarum pressuras, quas, uti commemoravimus, de eadem legatione passus est, licet divina, ut praedictum est, semper inspiratione roboraretur, ne a coepto desisteret opere, tamen quoque Ebonis memorati Remensis archiepiscopi, qui hanc legationem primo susceperat, non modice eum in hac causa et devotio mentis et fervor consolabatur animi. Siquidem ipse intimo pro vocatione gentium flagrans spiritu, iugiter eum ad fidei gratiam in partes istas promulgandam incitabat et, ut coepta non desereret, strenue commonebat. Cuius verbis exhortationis et maximo ardore mentis, quo ad hoc fervebat, iste beatus vir provocatus, indubitanter officii sibi commissi curam agebat, nec aliqua umquam incommoditatis adversitate a coepto opere averti poterat.

Furthermore, amid the many and varied difficulties which, as we have said, he endured in connection with this mission, although he was constantly strengthened by divine inspiration, which prevented him from abandoning the task that he had undertaken, the piety and spiritual fervour of Ebo the Archbishop of Rheims, who had first received the members of the mission, afforded him no little comfort. For Ebo, being inflamed with the desire to render effective the call of the non-Christian races, urged him to carry the blessings of the faith into those parts and impressed upon him that he should not abandon what he had begun. The good bishop, stirred by his exhortations and his enthusiasm on behalf of this cause, accomplished unhesitatingly the duties of the task that had been entrusted to him, nor could he be diverted from it by any trouble or inconvenience.

Et licet innumera fuerint praedicti pontificis suasoria monita, quibus pater noster intimo consolabatur gaudio, illius tamen semper recordabatur sermonis, quem de huius legationis causa in ultimo collocutionis suae habuere tempore. Nam cum domnus episcopus noster, dinumeratis multis, quae sibi contigerant, angustiis, quid de eadem legatione sibi videretur, ipsum requireret, qualemque consolationem sibi super hoc dicere vellet, ab eo sollicite exposceret, ille, quasi prophetico afflatus spiritu, respondit: "Certus sis," inquit, "quia, quod nos pro Christi nomine elaborare coepimus, fructificare habet in Domino. Nam ita est fides mea, et sic firmiter credo, immo veraciter scio, quia, etsi aliquando propter peccata quodammodo impeditum fuerit, quod [nos] in illis coepimus gentibus, non tamen umquam penitus extinguetur, sed fructificabit in Dei gratia et prosperabitur, usquequo perveniat nomen Domini ad fines orbis terrae." Haec itaque fides fuit eorum, hac voluntate exterarum gentium fines petierunt, huius religionis amore pro Domino certaverunt, a quo et praemium laboris sui sine dubio percepturi sunt. Huius devotionis voluntas ab animo domini et patris nostri numquam recessit, et pro salute gentium numquam orare cessavit.

Amongst the many words of advice and admonition uttered by the archbishop by which the bishop was gladdened and encouraged, he always remembered the last conversation that they had when they conversed concerning this mission. When our bishop had enumerated the many troubles that had befallen him, and asked Ebo what he thought of the mission, and eagerly demanded whatever consolation he could offer, with a prophet's inspiration Ebo replied, "Be assured that what we have begun to do in the name of Christ, will bear fruit in the Lord. For it is my faith, and I firmly believe, nay I know of a truth, that although for the time being on account of our sins a hindrance may arise, the work that we have begun amongst these nations will never be entirely obliterated, but by the grace of God will bear fruit and prosper till the name of the Lord reach unto the ends of the earth." This too, was the faith of the others; with this purpose they set out to visit the distant nations; in their love for this religion they strove on behalf of the Lord, from whom they will, without doubt, receive the reward of their toil. Such love and devotion were ever present in the mind of our lord and father, nor did he ever cease to pray for the salvation of these nations.

Quin potius, cum assidua fere pyratarum infestatione, qui ex gentibus iam dictis veniebant, parroechia illius in circuitu vastaretur ac familia diriperetur, ille tamen pro adversantibus et insidiantibus sibi iugiter exorabat et pro conversione eorum qui sibi malefaciebant apud Dei misericordiam sine cessatione rogabat, petens, ne statueretur illis in peccatum, quod ignorantes Dei iustitiam, errore diabolico decepti, christianorum rebus essent infesti. Cuius sollicitudinis causa in tantum fervebat, ut, etiam in infirmitate positus novissima, iam dictae suae legationis causam numquam antea tractare et disponere omiserit, quousque ultimum exalavit spiritum vitae. In quo religionis ardore a seculo susceptus, credimus, quod, maxima secum comitante fidelium multitudine, quos ex gente Danorum atque Sueonum Domino lucratus fuerat, meritum boni certaminis illius divina remunerante clementia, in die resurrectionis omnium gloriose et feliciter regna penetrabit caelorum.

On the contrary, when the pirates, who came from the above-mentioned nations, were continually attacking and the whole of his diocese was being devastated, and his household was being plundered, he nevertheless prayed earnestly for those who opposed and laid wait for him, and ceased not to entreat the mercy of God for those who ill-treated him and to pray that their sin might not be reckoned to them, because, being ignorant of God's justice and being deceived by the devil, they had shown themselves the enemies of the Christian religion. His anxiety on their behalf was so keen that in his last illness, even till his last breath, he never failed to concern himself with and to plan on behalf of this mission. Possessed by this ardent zeal for religion he was taken from this mortal life, and we believe that on the resurrection day he will pass with honour and joy into the celestial kingdom accompanied by a great multitude of believers whom he had won for the Lord from amongst the Danes and Swedes and by the divine mercy will receive the reward for the good contest that he waged.

Sane, quia de causa legationis eius et cura qua alios salvare cupiebat multa iam diximus, qualis in semet ipso in exercitio salutis propriae animae extiterit, qualiterque corpus suum pro divino timore continue afflixerit, iam nunc tempus est enarrandi. Qualis namque in monasterio apud vos in omni frugalitate et devotionis studio effulserit, non opus est nobis ea dicere quae vobis sunt optime comperta. Tamen, ut auditum habemus, ipse adolescens et iuvenis senibus et grandevis mirandus videbatur et imitandus. Iam vero sumpto apud nos episcopatu, hoc omnino quod in monasterio inchoaverat modis omnibus augmentare, sed et omnium vitam sanctorum imitari studuit, specialius tamen beati Martini. Cilicio namque ad carnem non solum in die, sed etiam in nocte usus est. Denique, sicut in eius vita legerat, magnopere populis verbum Domini praedicando prodesse studebat. Interdum tamen, ut se ipsum in divina exerceret philosophia, solitudinem amabat. Ad quod opus et cellam aptam sibi constructam habebat, quam appellabat quietum locum et amicum maerori. Ubi cum paucis demoratus, quotienscumque a praedicatione et ecclesiasticis officiis et ab inquietudine paganorum liber esse poterat, habitavit secum; ita tamen, ut numquam proprium commodum et solitudinis amorem gregis sibi commissi praeponeret utilitati. Porro quousque iuventutis aliquatenus potitus est robore, persaepe et panem in pondere et aquam in mensura sumebat. Maxime, quamdiu solitudine ei uti licitum erat.

As we have now spoken at length concerning this mission and his anxiety to save others, the time has come to tell how he behaved himself with a view to the salvation of his own soul, and how in the fear of God he afflicted his body. There is no need to describe what you know well, the kind of life he led with you in the monastery, which was marked by abstinence and devotion. Nevertheless he appeared -- so we have heard -- to the elders and the aged to be wonderful and worthy of imitation. When he became a bishop amongst us he strove by every means to carry forward what he had begun in the monastery, and he specially endeavoured to imitate the life of all the saints and of Martin in particular. For he wore sackcloth on his skin by night as well as by day, and in accordance with what he had read in Martin's life, he made a special effort to benefit the common people by preaching to them the word of God. At the same time he loved to be alone in order that he might exercise himself in divine philosophy. With this end in view he had a special cell built for himself which he called a quiet place and one friendly to grief. Here he dwelt with a few companions and, as often as he could get free from preaching and ecclesiastical duties and the disturbances caused by the heathen, he dwelt here alone, but he never allowed his own convenience, or his love of solitude, to interfere with the interests of the flock that had been entrusted to him. Moreover, as long as he possessed any part of his youthful strength, he would often weigh out his bread and measure his water, and this more particularly as long as he was permitted to be alone.

Quo tempore non modice, ut ipse affirmabat, a spiritu temptatus est coenodoxiae. Studebat namque inimicus humani generis peste iam dicta animum illius inficere, et magnus sibi in oculis suis videbatur, quia taliter abstineret. Qua de re tristis factus et ad Domini pietatem totis viribus in oratione conversus, postulabat, ut sua eum gratia ab hac perniciosissima impietate liberaret. Cumque pro hac re precibus esset sollicitius intentus, quadam nocte sopori deditus, vidit se quasi usque in caelum rapi et totum saeculum acsi in teterrimam vallem collectum. Ex quo tamen et beatorum animae, licet raro, angelico ministerio rapiebantur et ducebantur in caelum. In qua videlicet tenebrosa valle ostensum est ei etiam quasi sementivum quoddam, ex quo genus humanum ducit originem. Cumque haec omnia admirans et horrescens aspiceret, iussus est, ut attenderet, quo initio in hanc vitam veniret, ac dictum: "Unde," inquit, "homini ulla iactantia esse poterit, qui de tam vili origine in convalle lacrimarum procreatus sit? Et quicquid boni habuerit, non a se, sed ab eo, a quo omne datum optimum et omne donum perfectum, acceperit? Si igitur ulterius," inquit, "ab ulla temptatus fueris coenodoxiae peste, istud in mentem reducens memorare, unde progenitus sis, et cum Dei gratia liberaberis." Quod ita et factum est.

At this time he was, as he himself stated, greatly tempted by the spirit of ambition. For the enemy of the human race endeavoured to corrupt his mind by this evil and he appeared great in his own eyes, because of his abstinence. On this account he was rendered sad and he turned to the Lord in prayer with all his might and prayed that His grace might set him free from this baleful impiety. And when for this reason he had given himself to earnest prayer and had fallen asleep one night, he beheld himself caught up to heaven and all the (inhabitants of the) world gathered into a dark valley, from which, albeit at rare intervals, the souls of the saints were caught up by angelic ministry and led into heaven. In this dark valley there was shown to him as it were the soil from which the human race had its origin. When he beheld all this with astonishment and horror, he was bidden to note the starting point of his present life and it was said to him, "How can a man boast who has had so base an origin in this valley of tears? And whatever good he possesses, has he not received it from Him from Whom comes 'every good gift and every perfect boon.'" "If therefore," the voice said, "at any future time thou shalt be tempted by the pest of ambition, recall the origin of thy birth and by the grace of God thou shalt be set free." And thus it happened.

Iam vero postquam senuit non adeo potuit de cibo abstinere; potus tamen aqua ei semper erat, nisi quod propter vanam gloriam vitandam magis quam aliquam suavitatem capiendam aliquantulum ipsi aquae, quam bibiturus erat, de potu admiscebat. Quia tamen in senectute sua solito nequivit uti parsimonio, studuit hoc elemosinis et orationibus multisque aliis bonis compensare. Huius namque rei gratia multos redemit captivos, quos et libertate donavit. Nonnullos tamen eorum, qui ad hoc apti esse poterant, ad Dei servitium educandos, literis divinis instruere iussit.

But after he grew old, he could not abstain from food in this way, but his drink continued to be water, though, for the sake of avoiding vain-glory more than for the sake of taking anything pleasant, he was accustomed to mix wine with the small amount of water he was about to drink. And because in his old age he could not practise his accustomed abstinence, he endeavoured to make up for this deficiency by almsgiving, prayers and other good deeds. For this reason too he redeemed many captives whom he set free. Some of these who were specially suitable he ordered to be given a religious education and to be trained for the service of God.

Porro ad devotionem sibi in Dei amore acuendam quam studiosus fuerit, testantur codices magni apud nos, quos ipse propria manu per notas conscripsit. Qui solummodo illa continere noscuntur, quae ad laudem omnipotentis Dei pertinent et ad peccatorum redargutionem, ad laudem quoque beatae aeternae vitae et terrorem gehennae, et quicquid ad compunctionem pertinet et lamentum. Testes sunt etiam fratres et apud vos et in Nova Corbeia degentes, quos pro hoc opere frequenter postulavit, quique illi nonnulla huiuscemodi conscripta miserunt. Sed numquam illi sat esse poterat, quia omnem vitam suam in luctu et lacrimis exigere volebat. Nam licet illi compunctio cordis frequenter lacrimas excitaret, non tamen umquam ei sufficientes videbantur, nisi quod in ultimo aetatis suae anno hanc quoque gratiam diu quaesitam Domino largiente promeruit, ut quotienscumque vellet ploraret.

Furthermore, the large manuscripts that are with us and which were copied out and marked by his own hand, witness to his zeal and his desire to intensify his devotion and love to God. These books are only known to include matters that belong to the glory of Almighty God, the refutation of sinners, the praise of eternal life, the terror of hell and whatever pertains to grief and lamentation. The brethren who are with you and those in New Corbey, whom he often asked to let him undertake this work and who sent him writings of this kind, are witnesses. But though he desired to pass his whole life in sorrow and tears he could never be satisfied. For although grief would often bring tears, he never considered this sufficient, though in the last year of his life by the goodness of the Lord he won the blessing which he had long sought of being able to shed tears as often as he desired.

Denique ex ipsis compunctivis rebus, ex Sacra Scriptura sumptis, per omnes psalmos unicuique videlicet psalmo propriam aptavit oratiunculam. Quod ipse pigmentum vocitare solebat, ut ei psalmi hac de causa dulcescerent. In quibus videlicet pigmentis ipse non compositionem verborum curabat, sed compunctionem tantum cordis quaerebat. In quibus aliquando Dei laudat omnipotentiam et iudicium, aliquando semet ipsum vituperat et increpat; aliquando sanctos, qui Deo oboediunt, beatificat, aliquando miseros et peccatores luget. Quibus omnibus semet ipsum semper deteriorem dicebat. Quae tamen, aliis cum eo psalmos canentibus, finito psalmo ipse solus tacite ruminare solebat, nec ulli ea manifestare volebat. Quidam tamen nostrum, qui ei familiarissimus erat, magna vi precum vix ab eo obtinuit, ut ei ipsa pigmenta, sicut ille cantare solitus erat, dictaret. Quae tamen ipse conscripta vivente eo nemini innotuit, sed post obitum eius quibusque legere volentibus exhibuit.

From the passages in Holy Scripture that relate to sorrow for sin and in the case of each separate psalm he would provide an appropriate prayer. This he was wont to call his pigmentum and in this way the psalms became sweet to him. And in these pigmenta he paid no attention to the arrangement of the words but sought only to attain sorrow of heart. In them at one time he praises the omnipotence and the judgment of God, at another time he upbraids and chides himself; at one time he lauds the saints who are obedient to God, at another time he mourns for those who are wretched and sinful. He was wont to say that he was himself worse than any of them. When as others sung psalms with him the psalm came to an end he would meditate alone and in silence and would declare his meditations to no one. One of us who was a special friend of his persuaded [sic] with difficulty and after much entreaty to dictate to him exactly that which he was wont to sing, but as long as he lived he made known to no one what he had written, though after Anskar's death he showed it to those who desired to read it.

Inter psalmos autem cantandum frequenter etiam manibus operari solitus erat. Nam his temporibus rete operabatur. De ipsis vero psalmis dispositum habuit, quos in nocte, quos in die cantaret, quos dum se ad missam cantandam parabat, quos dum iterum discalciatus ad lectum ire volebat. Mane autem semper quando se calciabat et lavabat laetaniam cantabat, et sic ad ecclesiam profectus, tres aut quattuor missas ipse astans et officium agens celebrari faciebat. Statuto tamen legitimo tempore in die publicam missam, nisi aliqua ei incommoditas accidisset, ipse cantabat; sin vero, audiebat.

Whilst singing psalms he would frequently work with his hands, for at this time he was accustomed to make nets. In regard to the psalms he arranged to sing some by night and some by day, some while he was preparing to sing Mass and some while he was returning with bare feet to his bed. In the morning while he was putting on his shoes and washing he would sing a litany and when he went to church he would himself celebrate Mass three or four times, standing as he performed his office. At the usual appointed time he would sing the public Mass unless some difficulty intervened, and in this case he would listen to the Mass.

In elemosinis vero dandis quam liberalissimus fuerit, quis enarrare poterit, cum omnia quae habebat in Domini voluntate necessitatem patientibus subministrare cupiebat? Ubicumque enim aliquem in necessitate positum sciebat, ex quanto poterat eum adiuvare satagebat. Et non solum in propria parroechia, sed etiam in longinquis regionibus positis subsidium sui adiutorii ministrabat.

Who can declare how great was his liberality in the giving of alms, for he desired to make everything that he possessed minister, by the will of the Lord, to the needs of sufferers. Whenever he knew that anyone was in need he was concerned to aid to the utmost of his ability, and not only in his own diocese, but in distant regions he would provide help and assistance.

Specialius tamen hospitalem pauperum in Brema constitutum habebat, ad quem decimas de nonnullis villis disposuit, ut ibi cum cotidiana susceptione pauperum aegroti quoque recrearentur. Per omnem quoque episcopatum suum decimas animalium et omnium redituum decimasque decimarum quae ad eum pertinebant in pauperum expensionem distribuebat. Et quicquid argenti vel cuiuslibet census illi proveniebat, in usus indigentium decimabat. Insuper in quinto semper anno omnium animalium, licet antea decimata fuerint, ad elemosinarum dationem iterum ex integro decimationem faciebat. De argento etiam, quod ad ecclesias in monasteriis veniebat, quartam partem ad hoc ipsum destinatam habebat. Curam vero pupillorum ac viduarum maximam semper habebat, et ubicumque anachoretas esse sciebat, sive viros sive feminas, frequentibus visitationibus et donis ipsos in Dei servitio confortare et necessariis subsidiis adiuvare studebat. Habebat quoque et in zona semper propria saccellum cum nummis, ut, si quando egens veniret, et dispensator elemosinae suae deesset, ipse sine mora quid daret haberet. Studebat enim illud beati Iob dictum per omnia implere, ut nec saltem oculos viduae aliquandiu expectare faceret.

In particular he founded a hospital for the poor at Bremen, to which he assigned the tithes from certain hamlets so that those who were poor and sick might be daily sustained and refreshed. Throughout the whole of his episcopacy he gave away for the support of the poor a tenth of the animals and of all his revenues and a tenth of the tithes which belonged to him, and whatever money or property of any kind came to him he gave a tenth for the benefit of the poor. In addition every fifth year he tithed again all his animals although they had been already tithed in order to give alms. Of the money that came to the churches in the monasteries he gave a fourth part for this purpose. He was ever most careful of scholars and of widows and wherever he knew that there were hermits, whether men or women, he endeavoured to visit them frequently and to strengthen them in God's service by gifts, and minister to their wants. He always carried in his girdle a little bag containing coins, so that, if anyone who was in need came and the dispenser of charity was not there, he might himself be able to give at once. For in all things he strove to fulfil the saying of the blessed Job, that he would not even cause the eyes of the widow to wait.

Sicque et oculus caeco et pes claudo et pater pauperum esse omnino studebat. In quadragesimae vero tempore quattuor pauperes cotidie in Brema ad escam suscipi iubebat, duos scilicet viros et duas feminas. Et viris quidem ipse cum fratribus pedes lavabat, feminis autem in praedicto hospitali pauperum vice illius quaedam Deo sacrata, quam ipse in Dei voluntate et religionis amore probatam habebat. Denique cum parroechias more episcopali circuiret, antequam ipse ad convivium accederet, pauperes praecipiebat introduci. Quibus ipse et aquam ad manus lavandas exhibebat et eulogiis datis miscebat, et mensa ante ipsos posita, sic demum ad suum convivium cum hospitibus accedebat.

Thus did he endeavour to be an eye to the blind, and a foot to the lame and the father of the poor. He ordered that four indigent persons, two men and two women, should be received and fed daily at Bremen during Lent. He joined with the brethren in washing the feet of the men; in the case of the women this was done in the above mentioned hospital for the poor by one who was consecrated to God and whom he had himself approved for her devotion to God and her love of religion. As he went round his parishes after the manner of a bishop, before he came to a meal he ordered that some poor persons should be brought in, and he himself gave them water to wash their hands and blessed the food and drink and gave it to them. Then a table was placed in front of them and he and his guests began their own meal.

Et ut misericordiae ac pietatis eius viscera exemplis approbemus, vidimus quondam, cum inter multos alios cuiusdam viduae filium in longinqua regione captivum abductum, in Sueonum videlicet, pretio redemptum, ipse secum ad patriam reduxisset, et cum ipsum mater sua gaudens videret reversum, sicuti mos est feminarum, prae gaudio in conspectu eius astans lacrimata fuisset, ipse quoque episcopus compunctus non minus flere coeperit. Statimque ipsum viduae filium libertate donatum matri reddidit domumque gaudentes ire permisit.

We saw on one occasion an illustration of his compassion and piety which was afforded by the son of a certain widow who with many others had been carried as a captive to a distant land, that is to Sweden, and had been redeemed and brought back by him to his own country. When his mother was rejoicing at the sight of his return and, as is the habit of women, was weeping for joy as she stood in his presence, the bishop, who was no less moved, begin to weep also. He then immediately restored to the widowed mother the son to whom he had given his freedom and suffered them to go home rejoicing.

Et quia conversatio eius secundum beatum Paulum apostolum semper erat in caelo, nonnumquam ipse caelestibus revelationibus, sicuti iam praefati sumus, licet multa omiserimus, illustrabatur in terra, ita ut fere omnia quae ei proventura erant antea semper sive per somnium sive per intimam revelationem in mente sive per excessum ipsi cognita fierent. Nam quod diximus fieri in mente, huiusmodi esse putamus, sicut in Actibus apostolorum legitur: "Dixit," inquit, "spiritus Philippo." Ad omnia enim quae forte praecipua definire debebat spacium cogitandi habere volebat, et nihil temere disponebat, antequam gratia Dei illustratus ipse in mente sua sentiret, quid melius esset. Sicque superna visitatione certificatus in mente, sine cunctatione quae agenda erant disponebat. Porro ea quae per somnium videbat, sicut iam superius multa compraehensa sunt, tam vera erant, ut numquam ea cassata reminiscamur.

And inasmuch as, in accordance with the teaching of St. Paul, his conversation was always in heaven, he, though on earth, was frequently enlightened by celestial revelations, as we have already set forth, though with many omissions. Thus it was that almost everything that was about to happen to him became known to him by a dream, or by mental enlightenment, or by an ecstatic vision. When we speak of mental enlightenment we think that it resembled that referred to in the Acts of the Apostles where it is written, "The Spirit said to Philip." For in the case of every important decision that he had to make he always desired to have time for consideration and he decided nothing rashly till, being enlightened by God's grace, he knew what was best to be done. When he had thus obtained assurance by means of a heavenly vision he arranged everything that had to be done without hesitation. Moreover, in regard to the things which he beheld in dreams, as has already been frequently noted, they came true so often that we never remember a failure:

Nam, ut ad probationem huius rei omissa referamus, antequam ad Bremensem invitaretur ecclesiam, quadam nocte visum est ei, quod venisset in quandam regionem amoenissimam, in qua invenit beatum Petrum apostolum. Cumque illum admiraretur, venerunt quidam homines petentes, ut ipse, beatus videlicet Petrus, eis doctorem et pastorem destinare deberet. Quibus cum ille respondisset: "Iste est, quem debetis habere pastorem," domnum episcopum coram se stantem eis proponens, visum est ei, quod terrae motus fieret magnus, et ipse in terram cecidisset, et quod venisset vox super eum, et magna suavitas in mente, unctio videlicet Spiritus sancti, ita ut se quasi innovatum sentiret in gratia Christi. Vox vero quae venit quasi benedictionem super eum fudit. Post haec iterum, sicut ipsi videbatur, iam dicti viri admonuerunt apostolum, quo eis doctorem quemlibet destinaret. Contrarii enim esse videbantur his quae ille eis ante proposuerat. Quibus ille quasi indignando respondit: "Nonne dixi vobis, quia hic esse deberet qui inpraesentiarum stat? Quid dubitatis? Nonne audistis vocem super eum Spiritus sancti ad hoc delapsam, ut eum vobis consecraret pastorem?"

in proof whereof let us refer to one instance that has not been mentioned. Before he was invited to take charge of the Church at Bremen, he had a vision one night in which he appeared to have arrived at a most delightful place where he found the Apostle St. Peter. As he was gazing on him with astonishment certain men came who begged that he, St. Peter, would send them a teacher and pastor, and when he replied, "See here is the man whom you should have as your pastor," putting before them as he spoke the bishop who was standing before him, it seemed to him that there was a great earthquake and that he fell to the earth and that a voice above him spoke, and that he experienced a great mental happiness, even the unction of the Holy Spirit, so that he felt himself born again in the grace of Christ. The voice which came poured as it were a blessing upon him. Afterwards, as it seemed to him, the men before-mentioned urged the Apostle to send them a teacher, and he replied, as though he were displeased with them, "Did I not tell you that he should be your teacher who stands before you? Why do you doubt? Did you not hear the voice of the Holy Spirit that came for this purpose, to consecrate a pastor for you?"

Quo dicto, somnio expergefactus, quod triennio ante viderat, quam ad Bremensem regendam invitaretur ecclesiam, certus omnino factus est, quod alicubi in nomine Domini ire deberet, sed quo, nesciebat. Postquam vero regio iussu ad praedictam ecclesiam venit et eam in honore sancti Petri consecratam didicit et nonnullos quoque ibi invenit qui eum non libenti reciperent animo, recordatus est visionis suae. Hacque de causa consensis, ut illam regendam susciperet dioecesim. Nam aliter numquam se hoc facere voluisse attestando dicebat. Eo quoque tempore quando cellam praedictam Turholt habuerat, quoniam omnis ei cura de vocatione gentium erat, ut eis in sua legatione prodesse potuisset, nonnullos pueros ex Nordmannis vel Slavis emptos in eadem cella causa discendi ad sacram militiam nutriendos posuerat. Quorum quosdam praedictus Raginarius, quando illi cella ipsa data est, inde abstulit et ad suum servitium misit. Qua de causa cum nimium esset domnus episcopus anxiatus, post paululum visum est illi, quod venisset in quandam domum invenissetque ibi et venerandum regem Karolum et ipsum Raginarium; quos ipse, ut ei videbatur, de eisdem pueris increpavit, asserens, quod eos ad Dei omnipotentis servitium nutrire disposuerit, non ut Raginario servirent. Quo dicto, visum est ei, quod idem Raginarius levato pede suo ad ós calcitraret domni episcopi. Denique hoc facto, mox visum est ei, quod dominus Iesus Christus propter eum astaret diceretque regi praefato pariter et Raginario: "Cuius," inquit, "hic hominem vos tam turpiter dehonestatis? Scitote, quia iste dominum habet, et vos de hac causa non eritis inmultati." Quo dicto, ipsi exterriti facti, conturbati sunt; domnus vero episcopus evigilavit. Quod illi ostensum quam verum fuerit, testatur ultio divina, quae super ipsum venit Reginarium. Nam [non] multo post iram regis meruit et cellam ipsam una cum omnibus quae ex parte regis habebat perdidit nec ulterius in gratiam pristinam redire potuit.

When he awoke from this dream which he had three years before he was invited to rule over the Church at Bremen, he was assured by what had been said that it was his duty to go somewhere in the Lord's name, but whither he knew not. When later on he came by order of the king to this church and learnt that it was consecrated in honour of St. Peter and found some there who would not willingly receive him, he remembered his vision, and because of it he agreed to undertake the charge of this diocese for, as he solemnly declared, he would not otherwise have been willing to do this. At the time when he had the above-mentioned monastery at Turholt, and the calling of the heathen was his care, in order that he might be able to help them he caused some boys whom he had bought from the Northmen or Slavs to be brought up in the same monastery so that they might be trained for the holy warfare. When this monastery was given to Raginar he took some of these boys and sent them out as his servants, and on this account the bishop was specially distressed. In a vision which he had soon afterwards, he appeared to have come to a certain house and to have found there King Charles and Raginar. It seemed to him that he reproached them in regard to these boys and said that he had arranged to train them for the service of Almighty God and not to act as servants to Raginar. When he said this, it seemed to him that Raginar lifted his foot and kicked his mouth, and when this happened he thought that the Lord Jesus Christ stood by him and said to the king and to Raginar, "To whom does this man whom ye treat so shamefully belong? Know that he has a Master and because of this you will not go unpunished." When he said this they were terrified and affrighted, whereupon the bishop awoke. The divine vengeance which overtook Raginar showed how true was the revelation. For a little later he incurred the displeasure of the king and lost the monastery and everything that he had received from the king, nor did he ever regain his former favour.

Ut vero de pastorali eius gratia, qualis quantusque extiterit, preterisse non videamur, in illo certe probavimus, quam verum sit, quod beatus Gregorius in figura pastorum, qui in nativitate Domini super gregem suum vigilabant, de pastoribus ecclesiae dixit: Quid est, inquit, hoc, quod vigilantibus pastoribus angelus apparuit, eosque Dei claritas circumfulsit? nisi quod illi prae ceteris videre sublimia merentur, qui fidelibus gregibus praeesse sollicite sciunt. Dumque ipsi pie super gregem vigilant, divina super eos gratia largius coruscat. In omni enim actione illius gratiam Dei cum eo comitasse, multis experimentis probavimus. Nam quod ipse super gregis sui custodia sollicitus, multa sublimia videre promeruerit, et in mente divinitus superna frequentius visitatione inspiratus sit, superius iam in multis comprehensum ostendimus. Denique etiam exterius gratia Dei in eo largius coruscante, sermo quoque praedicationis illius multa suavitate profusus, partim erat horribilis, ut certo probaretur indicio, infusione spiritali verba eius moderari, quo miscens terroribus blandimenta, vim divini iam praetenderet iudicii, in quo veniens Dominus et terribilis peccatoribus et blandus apparebit iustis.

We must not appear to pass over the quality and the extent of his pastoral service, for in him we have proof of what St. Gregory said concerning the pastors of the Church, when he was speaking figuratively of the shepherds who were watching over their flock when our Lord was born.* "Why," said he, "did the angel appear to the watching shepherds, and why did God's light shine around them? Was it not because they, above all others, deserve to behold the heavenly vision, who know how to superintend with care their faithful flocks? While they keep watch with pious care over their flock the divine grace shines ever more and more above them." In everything that he did God's grace was with him, as we have proved by many examples. For inasmuch as he was solicitous for the protection of his flock, he won the right to see heavenly visions and in many cases, as we have shown, his mind was inspired by the sight of things divine. Moreover, as the grace of God shone more and more in his body, his preaching had a special charm, though it was at times awe inspiring, so that it might be clearly seen that his words were controlled by divine inspiration. By mingling gentleness with terror he would make manifest the power of God's judgment, whereby the Lord when He comes will show Himself terrible to sinners and friendly to the just.

Hac quippe gratia in verbis quoque propriis et vultu admirandus erat, ita ut eum potentes et divites, maxime tamen contumaces et protervi terribilem attenderent, mediocres vero quasi fratrem complecterentur, pauperes autem quasi patrem piissimo venerarentur affectu. Porro, licet signa virtutum velut instrumenta iactantiae caute fugeret, tamen, eo non quaerente, et haec ipsa non deerant. Quod evidenti probatum est in dicio, quia scilicet mandatum Domini ex ore illius prolatum in irritum non cessit. Nam cum quodam tempore in Fresia, in pago [videlicet] Ostargao, in die dominica praedicaret populo et inter alia prohiberet, ne quis in die festo opus servile exerceret, quidam illorum, ut sunt contumaces et stolidi, domum reversi, quia serenus erat aer, in pratum euntes, collecto feno acervos fecerunt. Quibus factis, advesperascente die omnes illi acervi, qui eodem die facti fuerant, divinitus igni consumpti sunt, illaesis illis permanentibus, qui anterioribus diebus praeparati in medio constabant. Quo facto, populi in circuitu manentes fumum a longe cernentes, hostem adesse putantes, timuerunt valde. Sed diligentius rei veritatem perscrutantes, contumaciam nonnullorum probaverunt esse multatam.

His grace of speech and appearance were so attractive that he inspired with fear the powerful and rich and still more those who were impenitent and shameless, and whilst the common people embraced him as a brother, the poor with utmost affection venerated him as a father. Although he carefully avoided the signs of supernatural power as being an incentive to pride, nevertheless, though he sought it not, such signs were not wanting, and it was thereby manifestly proved that the commandment of the Lord that came forth from his mouth did not fail. For when on one occasion he was preaching to the people in the village of Ostarga in Frisia on the Lord's day, and in the course of his address was warning them not to do any manual work on a Feast Day, some who were obstinate and foolish, on their return home, seeing that the day was fine, went out into the meadow and collected hay into a heap. When this had been done and it drew towards evening, all the heaps that had been made on that day were destroyed by fire from heaven, whilst those remained uninjured which stood in the midst of the meadow and had been made on the previous days. Thereupon the people who dwelt round, when they saw the smoke from a distance, thought that an enemy was approaching and were greatly afraid, but when they had made careful enquiry into the facts they assured themselves that obstinacy had received its punishment.

Nec silentio quoque praetereundum arbitramur, quia, cum quodam tempore gens Nordalbingorum plurimum deliquisset, quorum delictum nimis horribile et huiusmodi erat: videlicet cum nonnulli miseri captivi, qui de christianis terris rapti et ad barbarorum terras perducti, nimis apud exteros affligebantur, spe evadendi inde fugerent et ad christianos venirent, ad praedictos videlicet Nordalbingos, qui proximi noscuntur esse paganis, ipsi eos absque ulla miseratione, cum ad se venissent, capiebant et in vinculis ponebant. Quorum alios iterum ad paganos vendebant, alios suo mancipabant servitio aut aliis christianis venundabant. Cum ergo hoc domno innotuisset episcopo, nimium tristis effectus fuerat, quod tantum nefas in sua dioecesi contigisset, sed, qualiter id emendari potuisset, non satis ratione colligebat, quoniam in hoc nefandissimo scelere erant plurimi inretiti, qui potentes apud eos et nobiles habebantur. Denique, cum de hac re nimium esset anxius, quadam nocte more solito divina [ei] apparuit consolacio. Videbatur namque illi, quod dominus Iesus esset in praesenti saeculo, sicut quondam fuit, quando suae praesentiae doctrinam et exampla populis praebebat. Visumque est ei, quod isset cum multitudine fidelium, et quod ipse, videlicet domnus episcopus, cum eo in eodem esset itinere letus et adgaudens, quia nulla erat contradictio, ut ipsi videbatur, sed erat in omnibus contumacibus terror divinitus illatus, et ereptio fiebat oppressorum, et quies magna in omnibus, ita ut nihil contradictionis aut contrarietatis in ipso esse videretur itinere.

We ought not to pass over in silence the fact that the Northalbingians on one occasion committed a great crime and one of a terrible nature. When some unhappy captives, who had been taken from Christian lands and carried away to the barbarians, were ill-treated by these strangers, they fled thence in the hope of escaping and came to the Christians, that is to the Northalbingians who, as is well known, live next to the pagans, but when they arrived these Christians showed no compassion but seized them and bound them with chains. Some of them they sold to pagans, whilst others they enslaved, or sold to other Christians. When the bishop heard this he was greatly distressed that so great a crime had been perpetrated in his diocese, but he could not devise how he might mend matters because there were many involved who were esteemed to be powerful and noble. When he was much distressed on this account there was granted to him one night the customary consolation. For it seemed to him that the Lord Jesus was in this world, as He had once been, when He gave to men His teaching and example. It seemed to him that He went with a multitude of the faithful and that he, the bishop, was with Him on His journey, glad and rejoicing because there was no opposition, but a divinely infused fear was upon the arrogant, and the oppressors were removed and a great quiet prevailed, so that there appeared to be no contradiction or opposition on the journey.

Post hanc itaque visionem ad praedictum populum suam ipse paravit profectionem, ea videlicet voluntate, ut et miseros, qui inrationabiliter servituti addicti erant et venditi, quoquo pacto liberaret, et ne in posterum aliquis tantum malum committere auderet, cum Domini gratia prohiberet. In qua videlicet profectione tantam illi Dominus concessit gratiam, tantumque metu auctoritatis eius contumacibus terrorem incussit, ut, licet essent nobiles et male potentes, nullus tamen eorum suae consultationi aut imperio ullatenus auderet contradicere. Verum quaerebantur miseri, ubicumque venditi erant, et donati libertate dimittebantur, ut irent quocumque vellent. Insuper, ne ulla fraus in futurum pro eadem re obtenderetur, conventionem talem fecerunt, ut non iuramento nec testibus se ullus eorum, qui in praedicta rapacitate maculati fuerant, defenderent, sed iudicio omnipotentis Dei se committeret, aut ipse qui pro tali scelere impetebatur, aut certe captivus, qui alium impetebat. Hoc ergo facto in ipso itinere Dominus veraciter exhibuit, quod fidelibus pollicitus est, dicens: Ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi. Tanta enim prosperitate et gaudio iter illud perfecit, ut quidam cum eo comitantes dicerent, numquam se in vita sua tam bonum et tam suave iter egisse. "Nunc enim pro certo," inquiunt, "cognovimus, quia Dominus fuit nobiscum."

Having seen this vision he prepared to go to this people with the desire by some means or other to set free the unhappy men who had been sold and given over to an outrageous servitude and by the Lord's help to prevent anyone from committing hereafter so great a crime. On this journey the Lord so greatly assisted him and caused the fear of his power so to overawe those who were arrogant that, though these men were of rank and exercised harmful influence, none of them ventured to oppose his advice or resist his authority, but the unhappy men were sought out wherever they had been sold and were given their liberty and allowed to go wherever they desired. Furthermore, in order to prevent any deceit being practised thereafter they made an agreement that none of those who had defiled themselves by the seizure of these captives should defend himself, either by taking an oath or by producing witnesses, but should commend himself to the judgment of Almighty God, whether it was the man who was accused of the crime or the captive who accused him. Thus did the Lord manifest on this journey the truth of the promise which He made to those who believe when He said, "Lo I am with you all the days even unto the end of the world."* So prosperously and joyfully did he accomplish this journey that those who were with him said that never in his life did he have such a good and pleasant journey, for they said, "Now of a truth we know that the Lord was with us."

Quanti vero oratione illius et unctione olei sacri sanati sint, enumerare non possumus. Hoc enim multorum assertione comperto, certatim ad eum non solum de ipsius dioecesi, sed etiam de longinquo venire solebant aegrotantes, medicinam salutis ab eo poscentes. Ipse tamen haec omnia semper occultari maluit quam vulgari. Nempe cum de huiuscemodi virtutum signis aliquando coram eo fieret sermo, ipse cuidam suo dixit familiari: "Si dignus essem apud Dominum meum, rogarem, quatinus unum mihi concederet signum, videlicet ut de me gratia sua bonum faceret hominum."

It is impossible to count the number of those who were healed by his prayers and by his anointing For, according to the statement made by many persons, sick people came eagerly to him, not only from his own diocese, but from a great distance, demanding from him healing medicine. He, however, preferred that this should be kept quiet rather than that it should be noised abroad. For when these signs of power were spoken of on one occasion in his presence, he said to a friend, "Were I worthy of such a favour from my God, I would ask that he would grant to me this one miracle, that by His grace He would make of me a good man."*

Praeterea cum talis [ei] esset vita, infirmitate tamen proprii corporis pene assidue laborabat. Omnis quippe vita eius fere martyrium fuit. Quippe in laboribus plurimis apud exteros et in laboribus plurimis infra dioecesim propriam propter incursiones et depraedationes barbarorum necnon et contradictiones malignantium, insuper et cruciatione propria, quam sibi ipse in corpore suo pro amore Christi numquam cessavit inducere.

The life that he lived involved toils which were accompanied by constant bodily suffering: in fact his whole life was like a martyrdom. He endured many labours amongst foreigners apart from those within his own diocese, which were caused by the invasions and ravages of barbarians and the opposition of evil men, and in addition the personal suffering which, for the love of Christ, he never ceased to bring upon himself.

Sed quid facimus, qui post tot dulcia et salubria illud cogimur referre, quod sine nostro luctu non valemus explicare? Nam aetatis suae anno sexagesimo quarto, episcopatus vero trigesimo quarto gravi coepit corporis morbo laborare, dissinteria [sic] scilicet iugi. Qua cum per multos dies, mensibus videlicet 4 et eo amplius, acriter laboraret, et se ad mortem urgeri sentiret, semper Deo gratias agebat, minoremque ipsum laborem esse dicebat, quam sua mereretur iniquitas, illud beati Iob saepius decantans: Si bona suscepimus de manu Domini, quare mala non sustineamus? Tamen quia se propter supradictas visiones martyrio potius quam tali infirmitate credebat consummari, tristis admodum factus, sibimet ipsi et peccatis suis coepit reputare, quod quasi spe certissima sua esset culpa defraudatus, illud psalmigraphi saepius decantans: Iustus es, Domine, et rectum iudicium tuum. Quem videlicet maerorem cum suo fidissimo discipulo, qui ei conscius pene in omnibus fuit, conquaerendo revelaret, et ipse eum consolari intentius studuisset, dicens, quod non ei promissum fuisset, ut gladio trucidaretur aut igne cremaretur aut in aqua necaretur, sed ut cum corona martyrii ad Dominum venire deberet, nullatenus tamen consolationem recipere potuit. Denique cum saepius de eadem re cum praedicto discipulo suo collocutionem haberet, et ipse eum summopere consolari voluisset, ad memoriam eius revocare studens, quanta in Dei servitio sustinuerit quantamque corporis sui pertulerit molestiam, et quod, etiam si nihil talium passus sit, ipsa infirmitas novissima gravis nimium et diutina satis superque ipsi pro martyrio cum Dei gratia reputari potuisset, ipse tamen nullo modo consolationem recipiens, in supra dicto permanebat maerore.

But what can we do when, after mentioning so many things that were pleasant and profitable, we are compelled to mention that which it is impossible for us to explain without sorrow? For in the sixty-fourth year of his age, which was the thirty-fourth year of his episcopate, he began to suffer from a serious illness, namely dysentery. When after many days, that is four months, or even more, he was still in pain and felt that he was nigh unto death, he continued to give God thanks and said that his pain was less than his sins deserved, and he would often repeat the words of Job, "If we have received good at the Lord's hand, whv should we not endure evil?" Nevertheless, he became very sad, because as a result of his visions he had believed that he would die by martyrdom rather than by an illness of this kind, and he began to reflect upon his sins, because by his own fault he had been deprived of what seemed to him a certain anticipation, and he would often repeat the words of the psalmist, "Thou are just, O Lord, and thy judgment is righteous."* He would make known this grief to his most trusty disciple who shared with him his sorrows, and who would strive earnestly to comfort him by telling him that it had not been promised that he should be slain with the sword, or burnt in the fire, or killed by water, but that he should come into the presence of the Lord wearing a crown of martyrdom. Anskar, however, could receive no such consolation. He would often converse with his disciple concerning this matter, who in his eager desire to bring comfort tried to remind him of all that he had suffered in God's service and how much bodily pain he had endured: he urged, moreover, that, even if he had suffered none of these things, his last grievous illness, which had continued day after day, would by God's grace more than have earned for him the title of martyr. He would, however, receive no consolation of this kind but continued to grieve,

Unde factum est, ut Dominus servum suum non iam ut prius per somnium, sed apertius consolari dignatus sit, quatinus tanto maerori suae gratiae praestaret remedium. Nam cum quadam die ad missam in oratorio consistens pro hoc ipso nimium esset sollicitu, subito in excessu mentis raptus, audivit vocem quandam sic vigilans, quae ipsum vehementer increpabat, quod ullatenus de Dei promissione dubitare debuisset, quasi aliqua iniquitas Dei potuisset pietatem vincere. "Firmissime itaque crede," inquit, "et nullatenus dubites, quia utrumque tibi Deus sua gratia faciet, id est et peccata tibi dimittet, pro quibus modo sollicitus es, et omnia quae promisit implebit." Qua consolatione suscepta, ipse quoque consolabatur semet ipsum.

and thus it came about that the Lord deigned to comfort his servant not, as formerly, by a dream but by an open revelation, in order that for so great a grief he might provide a surpassing remedy. For one day when he was standing in the Oratory at the Mass and was greatly distressed on this account, he experienced a sudden ecstasy and heard a voice which chided him earnestly because he had doubted God's promise, and had thought that any evil-doing could be mightier than God's goodness. The voice said, "Believe firmly and in no wise doubt that God of His grace will grant both favours, that is, He will forgive the sins concerning which you are anxious, and will accomplish all that He promised.* Having received this consolation he was comforted.

Et exinde sollicitius quaeque erant in dioecesi sua procuranda coepit disponere. Insuper et privilegia apostolicae sedis, quae erant de legatione ipsius facta, in multis libellis iussit describere et per omnes pene domni Hludowici regis episcopos destinare. Ipsi quoque regi Hludowico filioque eius aequivoco ipsius hoc ipsum dirigens, addens et sui nominis litteras, quibus postulavit, ut haec in memoriam haberent, simul etiam, prout res dictaret, adiutorio essent, quatinus legatio ipsa, Dei auxiliante gratia, ipsis adiuvantibus, fructificare et crescere in gentibus potuisset. Porro cum iam per tres continuos menses praedicta laboraret infirmitate, et epiphania Domini transisset, optare coepit, quatinus in purificatione sanctae Mariae sibi ad Domini gratiam transire liceret. Qua videlicet festivitate appropinquante praecepit et clero et pauperibus convivium praeparari, ut in ipso sanctissimo die epularentur. Iussit etiam, ut tres fierent cerei magni ex sua speciali cera, quam optimam tunc habuit.

After this he began to arrange with special care the matters that needed attention in his diocese. Moreover he gave orders that the privileges granted by the apostolic see which concerned his mission, should be set forth in a number of copies and should be distributed amongst nearly all the bishops in Ludovic's kingdom. To Ludovic himself and to his son who bore the same name he sent a copy and added letters bearing his own name in which he begged that they would remember these matters and give help as circumstances might dictate, in order that, by the help of God and their assistance, the mission among the pagan races might bear fruit and develop. When then he had suffered from his sickness continuously for three months and the season of Epiphany had gone, be desired that he might be permitted to pass into the Lord's favour on the feast of the Purification of St. Mary. And as this festival drew near he commanded that an entertainment should be prepared for the clergy and the poor so that they might feast on this most sacred day. He commanded also that three tapers should be made from his special wax, which he regarded as specially good.

Quibus factis, in ipsa vigilia praedictae festivitatis fecit eos ante se ferri. Quibus allatis, unum ante altare sanctae Mariae accendere praecepit, alterum vero ante altare sancti Petri, tertium autem ante altare sancti Iohannis baptistae; optans, ut ipsi eum de corpore susciperent egredientem, qui in supra dicta visione olim eius fuerant ductores. Ceterum praedicta infirmitate ita erat fatigatus et attritus, ut pene iam in corpore ipsius nihil remaneret, exceptis ossibus, nervis ligatis et corio tectis. Attamen ipse semper in Domini laude se exercebat. Illucescente vero iam dictae festivitatis die, missas pro eo, sicuti cotidie soliti fuerant, cuncti pene qui affuere sacerdotes celebrarunt. Ipse vero ordinare coepit, qualiter ad populum fieret sermo, asserens nihil se eodem die gustaturum, donec publica finiretur missa. Qua finita, cum parumper comedisset et bibisset, per omnem pene diem studiosius commonere suos et ad Domini servitium accendere studuit, nunc communiter, nunc singillatim quemque, prout poterat, ad divinum animans servitium. Maxime tamen eius cura et sollicitudo de sua fuit legatione ad gentes.

When these had been made he had them carried in front of him on the vigil of this festival. When they were brought he ordered that one should be placed in front of the altar of St. Mary, another in front of the altar of St. Peter, and a third in front of the altar of St. John the Baptist, as he hoped that those who in his vision had been his guides would receive him when he departed from the body. But he was so wearied and worn out by his sickness that hardly anything of him was left in the body except his bones which were bound together with sinews and covered with skin. Nevertheless he continued constantly to praise the Lord, and when the day of this festival dawned nearly all the priests who were present celebrated Masses on his behalf, as had been their daily custom. He proceeded to arrange the nature of the discourse that was to be made to the people and declared that on this day he would not taste anything until the public Mass was finished. When it was finished and he had eaten and drunken in moderation he spent nearly the whole day in giving counsel to his companions and in enkindling their devotion, inciting them as far as he was able, at one time as a community and at another time as individuals, to serve God. He was, however, most anxious and solicitous concerning his own mission to the heathen.

Noctem quoque sequentem in talibus admonitionibus pene duxit continuam. Fratres vero qui aderant, cum et laetaniam facerent et psalmos ex more pro eius exitu decantarent, admonuit ipse, ut etiam ymnum ad laudem Dei compositum, id est Te Deum laudamus, pariter canerent, fidem quoque catholicam a beato Athanasio compositam. Mane vero facto, omnibus fere qui aderant sacerdotibus sacra missarum sollemnia pro eo celebrantibus, dominici corporis et sanguinis communione percepta, elevata manu precabatur, ut, quicumque in eum quoquo modo peccasset, divina ei pietas remitteret. Deinde versiculos istos coepit frequentius repetere: Secundum misericordiam tuam memento mei tu propter bonitatem tuam, Domine; et: Deus propitius esto mihi peccatori; et: In manus tuas, Domine, commendo spiritum meum. Cumque haec ipse saepius repeteret et frequenti anhelitu iam ea frequentare non valeret, cuidam fratri praecepit, ut haec eadem vice illius frequentando caneret. Sicque, oculis in caelum intentis, Domini gratiae commendatum spiritum exhalavit vitae.

He spent also the following night in giving advice of this kind. He asked the brethren who were present when they had said the litany and sung the psalms in view of his departing, in accordance with their custom, to sing together the Te Deum and the catholic creed, composed by St. Athanasius. When the morning came and almost all the priests who were present had celebrated Mass on his behalf and he had received the communion of the body and blood of the Lord, he lifted up his hand and prayed that God in His goodness would forgive whoever had done him any wrong. Then he began to say over and over again the verses, "According to Thy mercy think thou upon me, according to Thy goodness, O Lord,"* and "God be merciful to me a sinner,"* and "Into Thy hands, O Lord, I commend my spirit."* And when he had said these words many times and could not continue through lack of breath, he ordered one of the brethren to continue saying the same words in his behalf, and so, with his eyes fixed on heaven, he breathed forth his spirit which had been commended to the grace of the Lord.

Cuius corpore ex more curato feretroque imposito, cum ad ecclesiam deferretur, illud sancti Martini iterari visum est: luctus videlicet omnium, et vox una plangentium, maxime tamen clericorum, orfanorum, viduarum, pupillorum et indigentium.

When his body had been treated in the customary manner it was placed upon a bier and taken to the church, as was done in the case of St. Martin, amidst the lamentations of all and the unanimous mourning of clergy, orphans, widows, scholars and the poor.*

Quamvis enim de illius salute non sit dubitandum, quis [tamen] religiosorum aut fidelium se iuste a fletu continere poterit, cum ille nos desolatos reliquerit, in quo solo pene omnium antiquorum vigebant exempla sanctorum? Siquidem [ut] ab ipso statim electorum omnium capite incipiamus, Christum ipse inops inopem secutus, cum apostolis omnia dereliquit, et cum sancto Iohanne baptista primaevum tempus a turbarum frequentia remotum ducens, monasterii solitudinem expetivit. Ubi cum temporis processu cotidiano profectu excrevisset et de virtute in virtutem ivisset, vas electionis ad portandum Christi nomen coram gentibus cum beato apostolo Paulo deputatus, pascendarum Christi ovium postmodum curam cum principe apostolorum Petro suscepit. In quo regimine qualem se quantuemque exhibuerit, hoc [vel] maxime probare videtur, quod inter caelum et terram medius, inter Deum et proximum sequester, nunc divinae visioni et caelestibus revelationibus intererat, nunc commissorum sibi actus et vitam disponebat, ad quas activae et contemplativae vitae geminas alas ideo ipse sufficiebat, quia cum mundicordes soli iuxta euangeliorum fidem Deum credantur visuri, ipse virgo ab eo electus, cum sancto apostolo et euangelista Iohanne et mente et corpore virgo in aevum permansit. Et tanta insuper ad cunctos caritate tenebatur, ut cum beato protomartyre Stephano etiam pro inimicis oraret. O vere beatum et omni laudis praeconio dignissimum virum, quem tales ac tantos imitari, quem solum plurimorum tot simul habere virtutes contigit, qui mente sanctus et corpore castus cum virginibus agnum, quocumque ierit, sequetur, qui semper in confessione Christi perseverans, gloriosum admodum inter confessores locum habebit, qui in sublimi illa cum apostolis iudicum sede in regeneratione sessurus, mundum est, quem contempserat, iudicaturus et cum martyribus iustitiae coronam et palmam martyrii sibi divinitus repromissam percepturus!

Although no doubt could arise in regard to his salvation, what monk or other believer could refrain from weeping, in view of the fact that he, in whom the lives of nearly all the saints of early times were reproduced, had left us desolate. To go back to the Head of all God's elect, he as a poor man followed Christ who was also poor; like the apostles he abandoned all that he possessed, and like St. John the Baptist he sought out the solitude of a monastery and lived his early life far removed from the coming and going of men. When, in course of time, he had gradually grown up and had advanced from one virtue to another, he who was destined to become a chosen vessel in order, like the apostle St. Paul, to bear Christ's name to the heathen nations, afterwards, like St. Peter the chief of the apostles, undertook the charge of feeding Christ's sheep. As a ruler he displayed such qualities and such greatness that -- as can be abundantly proved -- he acted as a mediator between heaven and earth, and between God and his neighbour, and whilst on some occasions he enjoyed heavenly visions and celestial revelations, at other times he guided the life and actions of those entrusted to his care. The two wings of the active and the contemplative life he himself completely possessed, for whilst, according to the teaching of the gospels, the pure in heart shall see God, he, who in his virgin purity was chosen by God, continued throughout his life, like St. John the apostle and evangelist, as a virgin both in mind and body. He was, moreover, possessed by so great love towards all men that like the first martyr St. Stephen he prayed even for his enemies, How blessed was he and worthy of all praise and commendation, who imitated the greatest of the saints, and was endowed with unnumbered virtues, who, being holy in mind and chaste in body, shall, with the virgins, follow the Lamb whithersoever He goes, and, who continuing ever as a confessor of Christ, shall have a glorious place amidst His confessors and in the regeneration shall sit with the apostles on their lofty seat of judgment, to judge the world which he had despised and to receive with the martyrs the crown of justice and the divinely promised palm of martyrdom.

Nam cum duo martyrii esse genera constet, unum in pace ecclesiae occultum, alterum persecutionis articulo ingruente manifestum, utrumque voluntate tenuit, ad alterum effectu pervenit. Quia enim cotidie se per lacrimas, vigilias, ieiunia, carnis macerationem et desideriorum carnalium mortificationem in ara cordis Deo mactabat, martyrium profecto, quod pacis tempore [non] potuit, consecutus est. Quia vero ad apertum corporis martyrium persecutor sibi, non animus, defuit, quod opere minus potuit, voluntate indeptus est. Quamvis hoc quoque martyrium opere eum habuisse omnino negare nequeamus, si tantos eius pro Domino labores iuxta apostolum attendamus. In itineribus saepe periculis fluminum, periculis latronum, periculis ex genere, periculis ex gentibus, periculis in civitate, periculis in solitudine, periculis in mari, periculis in falsis fratribus; in labore et erumna, in vigiliis multis, in fame et siti, in ieiuniis multis, in frigore et nuditate. Praeter illa quae extrinsecus sunt instantia eius cotidiana sollicitudo omnium ecclesiarum. Quis infirmabatur, et ipse non est infirmatus? Quis scandalizabatur, et ipse non urebatur?

For it is clear that there are two kinds of martyrdom, one which occurs when the Church is at peace, and which is hidden from sight; the other which occurs in a time of persecution and is visible to all. He desired both kinds of martyrdom, but one only did he attain. For day by day, by tears, watchings, fastings, tormenting of the flesh and mortification of his carnal desires, he offered up a sacrifice to God on the altar of his heart and attained to martyrdom as far as was possible in a time of peace. And inasmuch as the agent, though not the will, was lacking in order to bring about the visible martyrdom of the body, he obtained in will what he could not obtain in fact. We cannot, however altogether deny that he attained actual martyrdom if we compare his great labours with those of the apostle. In journeyings often, in perils of waters, in perils of robbers, in perils from his own race, in perils from the heathen, in perils in the city, in perils in lonely places, in perils in the sea, in perils among false brethren; in labour and distress, in watchings often, in hunger and thirst, in fastings; often, in cold and nakedness; besides those things which are without, that which came upon him daily, the care of all the Churches. Who was weak and he was not? Who was offended and he did not burn?

Qui ergo tot ac tantis est pro Domino et corporis adversitatibus et animi aestibus excoctus, quomodo martyr esse iure negabitur? Nam si sola vita per passionem terminata martyrio deputaretur, nequaquam sanctum euangelistam Iohannem calicem suum Dominus bibiturum esse testaretur, quem minime vitam martyrio finisse scimus. Proinde si illum iuxta dominicam sententiam inter martyrum numerum ascribendum esse non dubitamus, de eo quoque, quem praemisimus, sancto plane et beato admodum viro, omnino ambigere non debemus. Martyr enim fuit, quia iuxta apostolum et ipsi mundus et ille mundo crucifixus erat. Martyr fuit, quia inter diaboli temptamenta, inter carnis illecebras, inter persequentes paganos, inter obsistentes christianos semper imperterritus, semper immobilis, semper invictus in Christi confessione usque ad exitum vitae permansit. Martyr fuit, quia, dum martyr testis dicatur, ipse divini semper verbi et christifici nominis extitit testis.

How then, shall he, who, for the Lord's sake, was vexed by such great bodily troubles and mental disquietude, be denied the title of martyr? For if only a life that ends in suffering can be regarded as that of a martyr, then to no purpose did the Lord declare that the evangelist St. John, whose life, as we know, did not end in martyrdom, should drink of His cup. If then we do not doubt that, in accordance with the statement of the Lord, St. John is to be reckoned amongst the martyrs, we ought to have no hesitation regarding this holy and blessed man who has gone before us. For he was indeed a martyr, because, according to the apostle, the world was crucified to him and he to the world. He was a martyr because, amid the temptations of the devil, the enticements of the flesh, the persecutions of the heathen and the opposition of Christians, he continued to the end of his life unperturbed, immovable, and unconquerable as a confessor of Christ. He was a martyr, for, whilst the word martyr signifies witness, he was a witness of God's word and of the Christian name.

Qua in re nemo miretur, eum ad hoc quod summo ipse desiderio optabat et sibi repromissum putabat martyrium non pertinxisse, quia nec hoc sibi pollicitum iuxta huius nominis interpretationem probatur. Et certe poterat in aperto corporis martyrio aliqua forte suae menti elatio subrepere. Quod ut caveretur, hoc divina providentia et spopondit et concessit, unde et meritis suis nihil minueretur et humilitati, quae omnium est custos virtutum, provideretur. Quocirca, quia iam ex his quae superius commemoravimus claret, quantae vir iste sanctitatis, quanti apud Deum meriti fuerit, restat, ut, sicut ipse Christi imitator in omnibus fuit, sic nos quoque eius imitatores esse studeamus. Sic quippe fieri quibit, ut et ipse semper usque ad consummationem saeculi nobiscum vivere possit in terris, et nos post praesentis vitae transcursum cum eo in caelis vivere mereamur. Vivet namque ipse nobiscum in terris, si eum vitae sanctitas et doctrinae recordatio nobis repraesentat. Vivemus nos cum ipso in caelis, si eius exempla sequentes, ad eum semper toto desiderio et tota virtute tendamus, ad quem ille nos praecessit, Iesum Christum dominum nostrum, qui cum Patre et Spiritu sancto vivit et regnat Deus per omnia saecula saeculorum. Amen.

Wherefore let no one be surprised that he did not attain to that martyrdom which he so greatly desired and which, he thought, had been promised to him, for it cannot be proved that this was promised as he himself interpreted the word martyrdom. In the case of visible martyrdom pride might affect the mind. In order to avoid this, God, in His providence, promised and granted that his merits should suffer no diminution, while his humility, which is the guardian of all the virtues, should be preserved. Wherefore, inasmuch as it is clear from what we have above narrated how remarkable was his holiness and how great were his merits in God's sight, it remains that, as he was in all things an imitator of Christ, we too should strive to be imitators of him. So too will it become possible that he may live with us on earth to the end of the world, and we may be worthy to live with him in heaven after our present life is ended. For he will live with us on earth, if the holiness of his life and the remembrance of his teaching recall him to us. We too shall live with him in heaven if we follow his example, if with all our strength and desire we long for Him to Whom he has gone before us, Jesus Christ our Lord, Who with the Father and the Holy Spirit liveth and reigneth for ever and ever. Amen.